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of 


By  bequest 

William  Litkens  Shoemaker 


/ 

CHRISTIAN  PHILOSOPHY: 


OR,  AN  ATTEMPT  TO  DISPLAY 

4 

BY  INTERNAL  TESTIMONY, 


EVIDENCE  AND  EXCELLENCE 

OlS 

REVEALED  RELIGION. 

WITH 

JJSr  APPEJ^DIX, 

ON  MR.  PAINE*S  PAMPHLET,  ON  PRAYER,  ETC. 


By  VICESIMUS  KNOX,  D.  D. 

X.ATE  FELLOtST  OF  ST.  JOHN^&  COLLEGE,  OXFORD; 
AND  NOW  MASTE^l  OF  TUNBRIDGE  SCHOOL. 


Hoc  PbilosophidS  genus  in  affectibus  situtn  est,  verius  quant  in  sylla*. 
gismis ;  vita  est  magis,  qudm  disputatio;  Afflatus  poiius  quatn 
eruditio;  traiisfortnatio  magis,  quam  ratio,  Erasmus, 

Tantum  esto  docilis  et  multum  in  hdc  Philosophia  promovisti.  Ipsa 
suppeditat  Doctorein  Spiritutrit  qui  nulli  sese  lubentius  impertit, 
quam  simplicibus  animis.  At  rursiim  ita  non  deest  injimis,  ut 
summis  etiam  sit  admirabilis.  ^id  autem  aliud  est  Christi 
Philosophia,  quam  ipse  Renascentiam  vocat,  quam  instauratio 
hente  condiie  naturce.  Ibid. 

nNEYMA  Z£:20nOIOYN,         '  IGoR.xv.  45. 

FIRSr  AMERICAN  EDITION^ 

WITH  A  TRANSLATION  OF  ALL  THE  GREEK,  LATIN,  ETC. 
qUOTATION^,  ANNEXED. 


PHILADELPHIA  : 

PRINTED  AND  PUBLISHED  BY  JOHN  HOFF, 
NO.  48,    CHERRY-STREET, 


1804. 


Gift. 

"W.  L.  SlaoeniakeT 
1    8     'vo 


PREFACE. 


As  every  attempt  to  illustrate  and 
recommend  opinions  on  Religion,  which 
oppose  prejudices,  is  peculiarly  obnoxious  to 
the  misconceptions  of  the  ignorant,  the  mis- 
representation of  the  malevolent,  and  the  rash 
censure  of  the  thoughtless ;  (who  rudely  and 
hastily  condemn,  what  they  scarcely  allow 
themselves  even  time  to  understand;)  I  think 
it  proper  to  entreat  all  who  honour  this  book 
With  any  degree  of  their  attention,  duly  to 
consider  the  autkorities,  human  as  well 
as  scriptural,  on  which  it  is  founded;  and 
not  to  reject  doctrines  in  which  their  own 
happiness  is  most  deeply  concerned,  till  they 
shall  have  invalidated  those  authorities^  and 
proved  themselves  superior  in  sagacity,  learn- 
ing, and  piety,  to  the  great  men  whose  sen- 
timents I  have  cited  in  support  of  my  own. 
Let  the  firm  phalanx  of  surrounding  authori- 
ties be  first  fairly  routed,  before  the  oppo- 
nents level  their  arrows,  even  bitter  words, 
at  him  who,  in  these  papers,  ventures  to  en- 


ir  PREFA  CE. 

force  a  doctrine,  unfashionable  indeed,  but 
certainly  the  doctrine  of  the  Gospel. 

There  is  no  doubt  but  that  my  subject  is 
the  most  momentous  which  can  fall  under 
the  contemplation  of  a  human  being ;  and  I 
therefore  claim  for  it,  as  the  happiness  of 
mankind  is  at  stake,  a  dispassionate  and  un- 
prejudiced attention. 

The  moral  world,  as  well  as  the  political, 
appears  at  present,  to  be  greatly  out  of  orden 
Moral  confusion,  indeed,  naturally  produces 
political.  Let  all  who  love  their  species,  or 
their  country,  calmly  consider  whether  the 
neglect  or  rejextion  of  Christianity  msiy  not 
be  the  real  cause  of  both :  and  let  those  who 
are  thus  persuaded,  co-operate  with  every  at- 
tempt to  revive  aud  diffuse  the  true  Spirit 
OF  THE  Gospel.  "Let  us  meekly  instruct 
"  those  that  OPPOSE  themselves,^'^  (if  God, 
peradventure,  wiWgive  them  repentance  to  the 
acknowledging  of  the  truth ^  '^  not  being  over- 
*'  come  of  evil,  but  overcoming  evil  with 
^'  good.''! 

Nor  let  a  private  clergyman,  however  in- 
considerable,  be  thought  to  step  out  of  his 
province,  in  thus  endeavouring  to  tranquil- 
lize the  tumult  of  the  world,  by  calling  the 

*  2  Tim.  \\.  25.  t  Romans,  xii.  21. 


PREFACE.  ^ 

attention  of  erring  and  wretched  mortals  to 
the  gospel  of  peace,  lie  is  jusnfied,  not  only 
by  the  general  principles  of  humanity,  but 
by  the  particular  command  of  the  religion 
of  which  he  is  a  minister.  Thus  saith  the 
apostle: 

"  Feed  the  flock  of  God,  as  much  as  lieth 
<'  in  you,  taking  the  oversight  thereof,  not  by 
"  co7istraint^  but  willingness  ;  not  for  filthy 
"  LUCRE,  but  of  a  ready  mind.^  Take  heed 
''  to  all  the  flock,  over  the  which  the  Holy 
^'  Ghost  hath  made  you  overseers^  to  feed 
"  the  Church  of  God,  which  he  hath  purcha- 
*^  sed  with  his  own  blood /'f 

This  I  have  humbly  attempted  ;  and,  in 
imitation  of  a  most  excellent  prelate,J  I  have 
adapted  my  book  to  all;  yet  various  pans  of 
it  more  particularly  to  various  descriptions  of 
men;  some  to  the  great,  some  to  the  learned, 
but  the  greater  part  to  \\\t  people:  remember- 
ing the  Apostle's  example,  who  says,  '^  To 
"  the  weak  became  I  as  weak,  that  I  might 
*'  gain  the  weak:  I  am  made  all  things  to  all 
^'  men,  that  I  might  by  all  means  save  some; 
"  and  this  I  do  for  the  Gospel's  sake,  that 
"  I  might  be  a  partaker  thereof  with  you.''j| 

*  1  Pet.  V.  2.  t  Acts,  XX.  28. 

:j:  Bishop  Saimderson,  who  preached  in  an  appropriate  manner, 
ad  aulam,  ad  cleruniy  ad populum.     See  the  titles  of  his  Sermons. 
H  1  Cor.  xi.  23. 

A  2 


VI  PREFACE. 

And  now,  readers,  before  you  proceed  any 
farther,  let  me  be  permitted  to  say  to  you, 
*'  The  grace  of  our  Lord  Jesus  Christ,  and 
*'  the  love  of  God,  and  the  fellowship  of  the 
*'  Holy  Ghost,  be  with  you,'*  in  your  pro- 
gress through  this  book,  and  also  through 
life,  even  to  its  close. 


Si 


CONTENTS. 


Section 

I.  Intrqductory.  ....       Page  13 

II.  On  the  Sort  of  evidence  chiefly  recommended  and  at- 

tempted to  be  displayed  in  this  Treatise.  -  24 

III.  On  the  Prejudices  entertained  against  this  Sort  of  evi- 

dence, and  against  all  divine  and  supernatural  Influ- 
ence on  the  Mind  of  Man.  -  -  -  28 

IV.  The  proper  evidence  of  the  Christian  Religion  is  the 

Illumination  of  the  Holy  Ghost,  ghining  into  the  Hearts 
of  those  who  do  not  close  them  against  its  entrance. 
The  opinion  of  Dr.  Gloucester  Ridle>y  cited.         -  33 

V.  The  true  and  only  convincing  evidence  of  the  Religion 

of  Christ,  or  the  Illumination  of  the  Holy  Ghost  is 
offered  to  all.  -  -  -  -.  36 

VI.  Opinions  of  Bishop  Taylor  respecting  the  evidence  of 

the  Holy  Spirit;  *'  shewing"  (as  he  expresses  it)  how 
**  the  Scholars  of  the  University  shall  become  most 
*'  LEARNED  and  most  useful."  -  -  40 

VII.  Passages  from  the  celebrated  Mr.  yohn  Smithy  Fellow 
of  Queen's  College,  Cambridge,  corroborative  of  the 
Opinion  that  the  best  evidence  of  the  Christian  Reli- 
gion arises  from  the  energy  of  the  Holy  Spirit.  48 

VIII.  Dr.  lsa<ic  Marroi^'s  Opinion  of  the  evidence  of  Chris- 
tianity, afforded  by  the  illuminating  Operation  of  the 
Holy  Spirit";  and  on  the  Hojy  Spirit  in  general.  51 

3X.  Bishop  BiiWs  Opinion  on  the  evidence  of  the  Spirit  of 
God  on  the  Mind  of  Man,  and  its  Union  with  it ;  the 
Loss  of  that  Spirit  by  Adam^s  Fall,^  and  the  Recove- 
ry of  it  by  Christ.  ....  5;^ 

X'  The  Opinions  of  Bishop  Pearson  and  Doctor  Scott,  Author 
of  the  Christian  Life,  and  an  Advocate  for  natural 
Religion,  against  spiritual  Pretensions-  62 


Vlll  CONrENTS. 

Sectiok  Page 

XI.  Opinion  of  Bishop  Saunderson  6n  the  Impossibility  of  be- 

coming a  Christian  withoui  supernatural  Assistance.        64 

XII.  Bishop  Smalridge  on  the  absolute  Necessity  of  Grace.         C^ 

XIII.  Human  Learning  highly  useful,  and  to  be  pursued 
with  all  Diligence,  but  cannot,  of  itself,  furnish  evi- 
dences of  Christianity  completely  satisfactory,  like 
those  which  the  heart  of  the  good  Christian  feels  from 
di'uine  Lifluence:  with  the  opinion  of  Doctor  Isaac 
Watts.  -  -  -  :  .  73 

XIV.  The  Opinion  of  Doctor  Lucas,  the  celebrated  Author 
of  a  Treatise  on  Happiness,  concerning  the  evidence 

of  Christianity  arising  from  divine  Communicatioji.  81 

XV.  Passages  from  a  well-known  Book  of  an  anonymous 
Author,  intitled,  Ininard  Testimony.  -  -  86 

XVI.  Dr.  Townson^s  Opinions  on  the  evidence  which  is  in 
this  Book  recommended  as  superior  to  all  others.  87 

XVII.  Dr.  Doddi'idge  on  the  Doctrine  of  Divine  Influence.      90 

XVIII.  The  Opinions  of  Mr.  Locke  and  Mr.  Addison.  9J 
XIX  The  Opinion  of  Soame  Jenyns  on  the  fundamental 

Principles  of  Christianity.  -  -  .  Qf 

XX.  The  Opinion  of  Bishop  Horsley  on  the  prevalent  Ne- 
glect of  teaching  the  peculiar  Doctrines  of  Christi- 
anity, under  the  Idea  that  Moral  Duties  constitute  the 
Whole  or  the  better  Part  of  it.  Among  the  peculiar 
Doctrines  is  evidently  included  that  of  Grace,  which 
the  Methodists  inculcate,  (as  the  Bishop  intimates,) 

not  erroneously.  .  -  -  -  Qg 

XXI.  The  Church  of  England  teaches  the  true  Doctrine  oif 
Grace.  -  -  -  -  -  104 

XXII.  On  the  Means  of  obtaining  the  Evidence  of  Christi- 
anity, afforded  by  the  Holy  Spirit.  -  -  108 

XXIII.  Temperance  necessary  to  the  Reception  and  Conti- 
nuance of  the  Holy  Spirit  in  the  Heart,  and  conse- 
quently to  the  Evidence  of  Christianity  afforded  by 
Divine  Illumination.  -  -  -  111 

XXIV.  On  improving  Afflictions  duly  as  a  Means  of 
Grace  and  Belief  in  the  Gospel.  -  -  114 

XXV.  On  Devotion — a  Means,  as  well  as  an  effect  of 
Grace: — no  sincere  Religion  can  subsist  without  it.        115 

XXVI.  On  Divine  Attraction.  -  -  -  lia 


coN'fE'srs.  ix 

Section  l*2,gc 

XXVII.  On  the  Difficulties  of  the  Scripture.         -  -     121 

XXVIII.  The  Omnipresence  of  God  a  DcK:trine  univer- 
sally eJlowed ;  but  how  is  God  every  where  present  but 

by  his  Spirit,  which  is  the  Holy  Ghost.  -  12S 

XXIX.  the  "Want  of  Faith  could  not  be  criminal,  if  it  de- 
pended only  on  the  Understanding;  but  Faith  is  a 
Virtue^  because  it  originates  from  virtuous  Disposi- 
tions favoured  by  the  Holy  Spirit.  -  127 

XXX.  Of  the  scriptural  Word  "  Ukction  ;"  its  high  mys- 
terious Meaing.  -  -  -  129 

XXXI.  On  what  is  called  by  devout  Persons  Experience  in 
Religion.  -  -  -  -  131 

XXXII.  On  the  Seasons  of  Grace.         •  -  135 

XXXIII.  Of  mistaking  the  effects  of  imagination  for  the 
Seasons  of  Grace.  -  .  -  137 

XXXIV.  Of  seasons  of  Desertion,  or  supposed  Absence  of 
the  Spirit.  -  -  -  -        1S9 

XXXV.  Of  the  Doctrine,  that  the  Operations  of  the  Hcly 
Spirit  are  neveh  distinguishable  from  the  Operations 

of  our  own  Minds.  -  -  -  -         141 

XXXVI.  Of  devotional  Feelings  or  Sentiments.  144 

XXXVII.  Of  Enthusiasm.  -  -  -  U7 

XXXVIII.  Cautions  concerning  Enthusiasm.  -  151 

XXXIX.  Of  being  RIGHTEOUS  over-much.  -  154 
XL.  All  extravagant  and  selfish  Pretensions  to  the  Spirit  to 

be  anxiously  avoided,  as  they  proceed  from  and  cherish 
Pride,  and  are  frequently  accompanied  wiih  Immorality.  159 

XL  I.  Affected  Sanctity,  Demureness,  Canting,  Sourness, 
Censoriousness,  ignorant  and  illiterate  Preaching,  no 
Marks  of  a  State  of  Grace,  but  contribute  to  bring 
the  whole  Doctrine  pf  Divine  Energy  into  Contempt, 
and  to  diffuse  infidelity.  -  -  -  163 

XLII.  Bishop  Lavirigtoji'' s  0^imor\y  respecting  the  extrava- 
gancies and  follies  of  fanatical  Preachers,  and  pre- 
tenders to  the  Spirit.  -  .  ,  .      165 

XL II I.  Pride  the  great  Obstacle  to  the  general  Reception  of 

the  Gospel  of  Grace.  -  -  ,  .      168 

XL IV.  The  universal  Prevalence  of  the  Holy  Spirit — the 
genuine  Grace  of  the  Gospel — highly  conducive  to  the 
happiness  of  cm/  Society ^  as  well  as  of  individuals.  171 


X  CONSENTS* 

Section  Page 

X'LV.  Of  Holiness — its  true  Meaning,  and  absolute  Neces- 

sity.  ..-.--        174 

XLVI.  Of  a  good  Heart.         ....  177 

XL  VII.  On  the  superiorMorality  of  the  Christian  Philosopbr.  181 

XLVIII.  The  true  Genius  and  Spirit  of  Christianity  produc- 
tive of  a  certain  Tenderness  of  Conscience ,  or  feiellng  of 
Reciitude,  more  favourable  to  right  conduct,  than  any 
deducticns  of  unassisted  Reason,  or  heathen  marality.     183 

XLIX.  The  great  Advantage  of  Christian  Philosophy  being 

taught  by  a  commanding  Authority.  -  186 

L.  Morality  or  orbedieiKe  to  the  Commandments  -  of  -  Gcd 
in  social  intercourse  and  personal  conduct,  remarkably 
insisted  upon  in  the  Gospel.  -  -  191 

LI.  Unbelievers  not  to  be  addressed  merely  with  subtle  Rea- 
soning, which  they  always  oppose  in  its  own  way,  not 
10  be  ridiculed,  not  to  be  treated  with  severity,  but  to 
be  tenderly  and  affectionately  exhcrted  to  prepare 
their  hearts  for  the  reception  of  the  imnard  ^witness, 
and  to  relume  the  hgbt  of'  UJe^  vvhich  they  have  ex- 
tinguished, or  rendered  faint,  tlirough  pride,  vice,  or 
total  neglect.  -  „  .  .  193 

LII.  Of  the  inadequate  Idea  entertained  by  many  respectable 
•    Persons  concerning  Christianity;  with  a  Suggestion 
on  the  Expediency  of  their  considering  the  true  nature 
of  Christian  Philosopliy.  ...  197 

LIII.  On  IndiiTerence  and  insensibility  to  Religion,  arising 
from  hardness  of  heart.  No  progress  can  be  made 
in  Christian  Philosophy  in  such  a  State,  as  it  is  a  State, 
incompatible  with  the  divine  influence.  -  200 

LIV.  A  Self-examination  recommended  respecting  religious 

insensibility.  .  ,  .  .  .        203 

LV.  The  Sum  and  Substance  of  Christian  Philosophy  the 
Rentival  of  the  Heart  by  Divine  Grace;  or  the  soften- 
ing it  and  rendering  it  susceptible  of  virtuous  and 
benevolent  impressions,  by  cultivating  the  two  grand 
principles — Piety  to  God,  and  Charity  to  Man.  207 

LVI.  On  spiritual  Slumber,  as  described  in  the  Scriptures,  and 

the  Necessity  of  being  awakened.  -  -  200 

LVII.  On  the  Peace  of  God,  that  calm  and  composed  State, 
■which  is  produced  by  the  Chrietia?i  Philosophy,  and  is 


CONTEIfrs,  XI 

Sectiov  JPag^ 

unknown  to  the  Epicurean,  Stoic,  a,nd  all  oth^  Phi- 
losophy, antient  and  modern.  -  -  -     223 

LVIII.  General  Reflections  on  Happiness — Errors  in  the  pur- 
suit of  it. — No  sublunary  Happiness  perfect — Christ's 
Invitation  to  the  wretched.  Christian  Philosophy  af- 
fords the  highest  earthly  Satisfaction.  Its  Summiim 
Bonum  is  a  State  of  Graccy  or  the  enjoyment  of  divine 
Favour.  .«-..-  2o5 

LIX.  Apologetical  conclusion;  with  a  Recapitulation,  and 
addition  of  a  few  particular*  respecting  the  preceding 
Subjectg,  -  -  -  -  244 

APrENlDIX. 

No.  I.  Cursory  Remarks  on  one  or  two  Objections  in  Mr. 
Pained  last  Pamphlet,  against  the  Authenticity  of  the 
Gospel.  -  -  -  -  291 

No.  II.  .  .-  -  .  .        313 

No/IIL        -----  323 

No.  IV.  -  .  -  -  ^        325 

No.  v.*         -  ^  -  "  -  326 


CHRISTIAN  PHILOSOPHY: 

OR, 

YHE  EVIDENCE  AND  EXCELLENCE 
OF 

REVEALED   RELIGION- 


SECTION  I. 


Cupimus  enim  investlgare  quid  verum  fit ;  neque  id  solum,  quod 
cum  veritate,  pietatem  quoque  praeterea  erga  Deum  habeat 
conjunctarn.  S  ado  let. 


INTRODUCTORY. 


I 


ENTER  on  the  subject  of  this  volume  with  un- 
affected diffidence.  I  tread  on  holy  ground  with  awe* 
Though  much  of  my  life,  devoted  to  letters  from  the 
earliest  age,  has  been  spent  in  reading  the  best  writers 
on  the  Christian  doctrine,  and  more  in  contemplation  of 
it,  yet  a  sense  of  its  high  importance,  and  of  my  own 
fallibility,  has  long  restrained  the  impulse  which  prompt* 
ed  me  to  engage  in  its  public  discussion.  NotbJng  but 
conscious  rectitude  of  intention,  co-operating  with  the 
hope  of  obtaining  the  aid  of  God's  holy  Spirit,  and  the 
reader's  indulgence,  could  animate  the  tremulous  mind 
in  an  enterprise  to  which  it  feels  and  avows  itself  une- 
qual. A  conviction  that  the  subject  is  peculiarly  sea«- 
sonable,  has  contributed  to  overcome  reluctance.  The 
TIMES  indeed  appear  to  me  to  call  upon  every  professor 
of  Christianity  to  vindicate,  in  the  manner  best  adapted  to 
his  abilities  and  opportunities,  its  controverted  truth,  its 
insulted  honour;  and  if  I  shall  be  fortunate  enough  to 

fi 


14  CHUlStlAN  PHILOSOPffr* 

communicate  one  suggestion  to  the  wavering  mind, 
which  may  conduce  to  this  great  purpose,  my  labour 
will  not  be  in  vain,  nor  my  undertaking  deemed  rashly 
adventurous.  I  shall  have  accomplished  my  wish.  To 
diffuse  the  sunshine  of  religious  hope  and  confidence 
over  the  shadowy  path  of  life;  to  dissipate  the  gloom  of 
doubt  and  despair;  to  save  a  soul  from  death;  objects 
so  desirable,  inspire  an  ardour  which  enables  zeal  to 
triumph  over  timidity. 

That  unbelief  in  Christ  is  increasing  in  the  present 
age,  and  that  the  spirit  of  the  times  is  rather  favourable 
to  its  increase,  has  been  asserted  by  high  authority,  and 
is  too  notorious  to  admit  denial.  The  apostacy  of  a 
great  nation,  in  the  most  enlightened  and  polished  part 
of  Europe;  the  public,  unblushing  avowal  of  atheism 
among  some  of  its  leaders ;  the  multiplication  of  books 
on  the  Continent,  in  which  Christianity  is  treated  as  a 
mere  mode  of  fanaticism ;  all  these  circumstances  have 
combined,  with  others,  to  cause  not  only  an  indifference 
to  the  religion  of  Christ,  but  contempt  and  aversion  to 
his  very  name.  It  were  easy  to  cite  contumelious  re- 
proaches of  his  person,  as  well  as  audacious  denials  of 
his  claim  to  divine  authority.  But  I  will  not  pollute  my 
page,  which  however  it  may  be  deformed  by  error,  shall 
not  be  stained  with  the  transfusion  of  blasphemy.  It  is 
to  be  wished  that  all  such  works  could  be  consigned  to 
immediate  and  everlasting  oblivion ;  but,  I  am  sorry  to 
say  that  they  are  diffused  with  an  industry,  which,  if  it 
appeared  in  making  proselytes  to  virtue,  would  be  in 
the  highest  degree  meritorious.  Almost  every  indivi- 
dual in  our  own  country  can  now  read ;  and  manuals  of 
infidelity,  of  infidelity,  replete  with  plausible  arguments, 
in  language  level  to  the  lowest  classes,  are  circulated 
among  the  people,  at  a  price  which  places  them  within 
reach  of  the  poorest  reader.  They  are  despised  by  the 
rich  and  neglected  by  the  learned,  but  they  fall  into  the 


CHRISTIAN  PHILOSOPKT.  15 

hands  of  the  poor,  to  whom  any  thing  in  p,rint  bears  the 
stamp  of  authority.  At  the  same  time,  it  must  be  la- 
mented that  there  are  treatises  of  a  higher  order,  on  the 
side  of  infideHty,  which  come  recommended  to  the  su- 
perior ranks,  to  men  of  knowledge  and  education,  with 
all  the  charms  of  wit  and  elegance. 

But  it  cannot  be  said  that  the  apologists  and  defenders 
of  Christianity,  in  our  country,  have  been  few,  or  un- 
furnished with  abilities  natural  and  acquired.  Great 
have  been  the  efforts  of  our  profoundest  scholars,  both 
professional  divines  and  laymen,  in  maintaining  the 
cause  of  Christianity,  and  repelling  by  argument,  by 
ridicule,  by  invective,  by  erudition,  the  assaults  of  the 
infidel.  But  what  shall  we  say?  Notwithstanding  their 
stupendous  labours,  continued  with  little  intermission, 
the  great  cause  which  they  maintained,  is  evidently,  at 
this  moment  on  the  decline.  Though  many  of  them, 
not  contented  with  persuasion  and  argument,  have  pro- 
fessed to  DEMONSTRATE  the  truth  of  the  Christian  re- 
ligion, it  is  certain  that  a  very  great  number  of  men  in 
Christian  countries  continue  unpersuaded,  unconvinced, 
and  totally  blind  to  their  demonstration.  Such  being  the 
case,  after  all  their  voluminous  productions,  is  it  not 
to  conclude  that  their  modes  of  defence,  however  cele- 
brated, are  either  erroneous  or  defective?  Had  their 
success  been  equal  to  their  labours  and  pretensions,  infi- 
delity must  now  have  been  utterly  exterminated. 

I  feel  a  sincere  respect  for  the  learned  labours  of  theo- 
logists,  the  subtilty  of  schoolmen,  the  erudition  of  critics, 
the  ingenuity  of  controversialists;  but  I  cannot  help 
thinking  that  their  productions  have  contributed  rather 
to  the  amusement  of  recluse  scholars  already  persuad- 
ed of  Christianity,  than  to  the  conversion  of  the  infidel, 
the  instruction  of  the  people.  It  appears  to  me,  that 
some  of  the  most  elaborate  of  the  writings  in  defence 
of  Christianity  are  too  cold  in  their  manner,  too  meta- 


16  CHRISriAN  fHILOSOPHr* 

physical  or  abstruse  in  their  arguments,  too  little  ani- 
mated with  the  spirit  of  piety,  to  produce  any  great  or 
durable  effect  on  the  heart  of  nnan,  formed  as  he  is, 
not  only  with  intellectual  powers,  but  with  fine  feelings 
and  a  glowing  imagination.  They  touch  not  the  trem- 
bling fibres  of  sensibility.  They  are  insipid  to  the  palate 
of  the  people.  They  have  no  attractions  for  the  poor, 
the  great  multitude  to  whom  the  gosfiel  was  particularly 
preached.  They  are  scarcely  intelligible  but  to  scholars 
in  their  closets,  and  while  they  amuse,  without  convinc- 
ing the  understanding,  they  leave  the  most  susceptible 
part  of  man,  his  bosom,  unaffected.  The  busy  world, 
eager  in  pursuit  of  wealth,  honour,  pleasure,  pays  them 
no  regard;  though  they  are  the  very  persons  whose 
attention  to  religion,  which  they  are  too  apt  to  forget 
entirely,  ought  chiefly  to  be  solicited.  The  academic 
recluse,  the  theologist  by  profession,  may  read  them  as 
a  task  or  as  an  amusement ;  but  he  considers  them  as 
works  of  erudition  and  exercises  of  ingenuity,  claiming 
great  praise  as  the  product  of  literary  leiaure,  but  little 
adapted  to  impress  the  heart,  or  convert  the  infidel  or 
the  profligate.  The  people  are  erring  and  straying  like 
lost  sheep,  but  in  these  calls  they  cannot  recognize  the 
voice  of  the  shepherd.  Such  works  indeed  seldom  reach 
the  people ;  and  while  they  are  celebrated  in  academic 
cloisters,  their  very  existence  is  unknown  among  the 
haunts  of  men,  in  the  busy  hum  of  cities;  where  it  is 
most  desirable  that  they  should  be  known,  because  there 
the  great  majority  of  human  creatures  is  assembled,  and 
there  also  the  poison  of  temptation  chiefly  requires  the 
antidote  of  religion.  What  avails  it  that  defences  of 
Christianity  are  very  learned  and  very  subtle,  if  they 
are  so  dry  and  unaffecting  as  to  be  confined  in  their  ef- 
fects to  sequestered  scholars,  far  removed  from  the 
active  world,  and  probably  so  firmly  settled  in  the  faith, 


CHRISTIAN   PHILOSOPHT. 


17 


as  to  require  no  new  persuasives,  no  additional  proofs  to 
render  them  faithful  followers  of  Jesus  Christ? 

Apologies  and  attacks  of  this  kind  have  very  little 
effect  in  silencing  infidel  writers  or  changing  their 
opinions.  They  frequently  furnish  fresh  matter  for  dis- 
pute, and  indeea  i>ut  arms  into  the  hands  of  the  enemy. 
By  provoking  discussion  on  points  that  were  at  rest, 
they  rouse  sophistry  from  its  slumbers,  and  blow  the 
trumpet  of  polemical  wars,  which  do  great  mischief  be- 
fore the  re-establishment  of  peace.  In  the  issue,  the 
contending  parties  are  silenced  rather  from  weariness 
in  the  contest,  than  from  conviction ;  and  Te  Deum^  as 
is  usual  in  other  wars,  is  sung  by  those  who  are  said  to 
be  vanquished,  as  well  as  those  who  claim  the  honour 
of  undisputed  victory. 

Thus  it  has  happened  that  the  writings  of  men,  no 
less  benevolent  in  their  intentions  than  able  in  their  ex- 
ertions, have  sometimes  not  only  done  no  good  to  their 
cause,  but  great  injury.  They  have  revived  old  cavils 
and  objections,  or  invented  new,  in  order  to  display  in- 
genuity in  refuting  them;  cavils  and  objections  which 
have  frequently  been  answered,  or  which  might  never 
have  occurred ;  but  which,  when  once  they  have  occur- 
red, produce  suspicion  and  unsettled  notions  on  topics 
never  doubted,  and  among  honest  men  whose  faith 
was  firmly  established.  Such  conduct  is  like  that  of  a 
physician,  who  should  administer  doses  of  arsenic  to  hia 
patients,  in  order  to  prove  to  them,  at  their  risk,  the 
sovereign  power  of  his  nostrunu  The  venom,  finding 
a  constitution  favourable  to  its  operation,  triumphantly 
prevails,  and  the  preventive  remedy  cannot  rescue  the 
sufferer  from  his  hapless  fate. 

I  am  persuaded,  that  even  a  sensible,  thinking,  and 
learned  man  might  live  his  whole  life  in  piety  and  peace, 
without  ever  dreaming  of  those  objections  to  Christiani- 
ty, which  some  of  its  most  celebrated  defenders  have 

B  2 


18  CHRISTIAN   PHILOSOPHT. 

collected  together  from  all  ages  and  a  great  variety  of 
neglected  books,  and  then  combined  in  a  single  portable 
volume,  so  as  to  render  it  a  convenient  synopsis  of  in- 
Jidelity,  What  must  be  the  consequence?  It  must  at 
least  disturb  the  repose  of  the  sensible,  thinking,  and 
learned  man ;  and  if  it  should  be  read  and  understood 
by  the  simple,  the  unlearned,  the  unthinking,  and  the 
ill-disposed^  I  am  of  opinion  that  its  objections  w^ould  be 
studied,  its  solutions  neglected ;  and  thus  a  very  large 
number  of  recruits  enlisted  volunteers  in  the  army  of 
unbelievers. 

As  an  exemplification  of  what  I  have  here  advanced, 
I  mention,  in  this  place,  Bishop  Warburton's  View  of 
Lord  Bolingbroke's  Philosophy.     There  the  unbeliever 
sees  the  scattered  arguments  of  scepticism  and  unbelief 
all  picked  and  culled  for  him,  without  any  trouble  of  his 
own,  and  marked  with  inverted  commas,  so  as  to  direct 
the  eye,  without  loss  of  time,  to  their  immediate  peru- 
sal.   The  book  becomes  an  anthologia  of  infidelity.    The 
flowers  are  gathered  from  the  stalks,  and  conveniently 
tied  up  in  a  nosegay.     The  essence  is  extracted  and, put 
into  a  phial  commodious  for  the  pocket,  and  fitted  for 
hourly  use.     The  late  Bishop  Home,  in  his  facetious 
Letters  on  Infidelity,  has  also  collected  passages  from 
obscure  books  and  pamphlets,  and  sent  them  abroad  in 
such  a  manner  as  must  of  necessity  cause  them  to  be 
read  and  received,  where  they  never  would  have  found 
their  way  by  their  native  force.     These  ingenious  and 
well-meaning  divines  resuscitate  the  dead,  and  give  life 
to  the  still-born  and  abortive  offspring  of  dullness  and 
malignity.     I  might  mention  many  more  instances  of 
similar  imprudence,  in  men  of  the  deepest  erudition  and 
the  sincerest  piety ;  but  I  am  unwilling  to  follow  their 
example,  in  pointing  out  to  unbelievers  compendiums, 
abridgments,  and  manuals  of  sceptical  cavil.    To  say  in 
their  excuse  that  they  refute  those  arguments  which  they 


CHRISTIAN  PHILOSOPHT,  19 

insert  so  liberally  from  the  writings  of  the  unbeliever, 
may  prove  our  candour,  but  not  our  judgnient  or  know- 
ledge of  human  nature.  Evil  is  learned  sooner  and  re- 
membered longer  than  good;  and  it  would  be  better  ta 
let  many  pamphlets  of  the  deists  sink  into  oblivion,  than 
to  preserve  and  extend  them,  by  extracting  their  most 
noxious  parts,  and  mixing  them  with  the  productions  of 
men  of  learning  and  piety.  The  refutations  are  oftea 
long,  laboured,  and  tedious,  while  the  objections  are 
short  and  lively.  They  are  therefore  either  not  read  or 
soon  forgotten,  while  a  flippant  sarcasm  attracts  atten- 
tion and  fixes  itself  in  the  memory.  It  must  also  be 
allowed,  that  the  refutations  are  too  often  unsatisfactory : 
and  that  the  weakness  of  a  fence  invites  new  attacks,  and 
gives  fresh  courage  to  the  enemy. 

I  think  the  style  and  manner  of  some  among  the  cele- 
brated defenders  of  Christianity  extremely  improper. 
It  is  not  respectful.     It  treats  Jesus  Christ  as  if  he  were 
inferior  to  the  person  who  takes  upon  him  to  examine, 
as  he  phrases  it,  the  pretensions  of  Jesus  Christ.     To. 
speak  in  an  authoritative,  inquisitorial  language  of  the 
author  of  that  religion  by  w^hich  the  writer  himself  pro- 
fesses to  hope  for  salvation,  can  never  serve  the  cause  of 
Christianity.     Think  of  a  poor,  frail,  sinful  mortal  sit- 
ting a  self-appointed  judge,  and  like  a  lawyer  in  a  hu- 
man court  of  judicature,  arraigning  Jesus  Christ,  the 
Lord  of  life,  just  as  a  venal  solicitor  might  have  ques- 
tioned the  two  thieves  that  were  crucified  with  him,  had 
they  been  accused  at  a  modern  police-office.     The  cold 
yet  authoritative  style  of  the  tribunal  has  been  much  used 
in  examining^  as  it  is  called,  that  religion  which  brought 
life  and  immortality  to  light  through  the  gospel.     You 
would  think  the  learned  theologist,  who  assumes  the 
office  of  an  examiner,  another  Pontius  Pilate.     He  sits 
in  the  seat  of  judgment,  and  with  judicial  importance 
coldly  pronounces  on  the  words  and  actions  of  that  Sa- 


20  CHRISTIAN   PHILOSOPnr. 

viour,  whom  he  owns  to  be  the  great  Captain  of  salva- 
tion. 

In  such  defences  or  examinations,  Jesus  Christ  is  spo- 
ken of  in  terms  that  must  divest  him  of  his  gloiy,  and 
therefore  vihfy  him  in  the  eyes  of  the  gainsayers,  and 
all  unthinking  people.  But  how,  on  the  contrary,  do 
\X\^ prophets  represent  him?  Language  has  no  terms  of 
magnificence  adequate  to  his  dignity. 

The  prophets  describe  Jp:sus  Christ  as  the  most 
august  personage  which  it  is  possible  to  conceive.  They 
speak  of  him  indeed  as  the  seed  of  the  %voman  and  the 
Sonofmmi;  but  at  the  same  time  describe  him  of  celes- 
tial race.  They  announce  him  as  a  being  exalted  above 
men  and  angels ;  above  "  all  principality  and  power ;  as 
"  the  Word  and  the  Wisdom  of  God;  as  the  Heir  of 
"  all  things,  by  whom  God  made  the  worlds;  as  the 
"  Brightness  of  God's  glory,  the  express  Image  of  his 
"  Person." 

Thus  speak  the  prophets  of  our  Lord  and  Saviour 
Jesus  Christ.  Now  let  us  hear  an  ingenious  apologist 
and  defender  of  him  and  his  religion.  A  reverend  au- 
thor, highly  estimable  for  his  learning  and  ingenuity, 
and  whom  I  sincerely  esteem,  speaking  of  Jesus  Christ, 
in  a  book  professedly  written  to  vindicate  his  truth  and 
honour,  repeatedly  calls  him,  "  a  Jewish  fieasant^'  and 
a  "  peasant  of  Galilee*"  "  For  what  are  we  compar- 
''  ing?"  says  he,  (in  a  comparison  of  Jesus  Christ  with 
Mahomet)  "  a  Galilean  peasant,  accompanied  with  a 
"  few  fishermen,  with  a  conqueror  at  the  head  of  his 
"  army;"  and  again,  in  the  next  page,  "  a  Jewish  pea- 
"  SANT  overthrew  the  religion  of  the  world." 

Unbelievers  are  commonly  men  of  the  world ;  fasci- 
nated by  its  pomps  and  vanities.  Is  it  the  most  likely 
means  to  overcome  their  prejudices,  and  teach  them  to 
bow  the  knee  to  Jesus,  thus  to  lower  his  personal  digni- 
ty \  Was  there  any  occasion  for  it?  Do  not  the  prophets, 


CRRISflAN   PHILOSOPnr.  21 

as  I  have  just  now  observed,  exalt  him  above  every 
name?  Why  call  him  peasant?  The  term  I  think  by 
no  means  appropriate  to  him,  siipposini^  that  it  were 
not  an  injudicious  degradation  of  his  character  in  the 
eyes  of  unthinking  worldlings  and  malignant  unbeliev- 
ers. There  is  something  peculiarly  disgusting  in  hear- 
ing dignified  ecclesiastics,  living  in  splendor  and  afflu- 
ence entirely  in  consequence  of  the  religion  of  Jesus 
Christ,  speaking  of  him  in  their  defences  of  his  religion, 
as  a  PEASANT,  as  a  person,  compared  to  themselves,  vile 
and  despicable.  Such  arguments  as  this  appellation  is 
meant  to  support,  will  never  render  service  to  Christi- 
anity. The  representation  becomes  a  stumbling-block 
and  a  rock  of  offence.  I  might  however  produce  seve- 
ral other  instances  of  the  great  writers  who  have  afford- 
ed precedents  for  such  degrading  appellations  of  Jesus 
Christ.  But  neither  the  infidel  nor  the  Christian  will 
easily  believe  that  the  man  who  calls  his  Saviour  a/ze-a- 
sant^  after  the  glorious  representations  of  him  which  the 
prophets  give,  feels  that  awe  and  veneration  which  is 
due  to  the  Son  of  God,  the  Lord  of  life,  the  Saviour  and 
Redeemer.  I  forbear  to  specify  them.  One  instance 
is  sufficient  to  point  out  my  meaning,  and  shew  the  rea- 
son why  some  ingenious  apologies  for  Christianity  are 
totally  ineffectual. 

Dry  argumentation  and  dull  disquisition,  unanimated 
by  the  spirit  of  piety  and  devotion,  will  never  avail  to 
convert  unbelievers,  and  to  diff*use  the  doctrines  of  Chris- 
tianity. Life,  death,  heaven  and  hell,  are  subjects  of  too 
much  importance  to  be  treated  by  a  sincere  mind,  duly 
impressed  by  them,  with  the  coolness  of  a  lawyer  giving 
an  opinion  on  a  statute  or  case  in  which  ajiothtr's  pro- 
perty or  privileges  are  concerned.  The  spirit  of  piety 
seems  to  have  been  wanting  in  some  of  the  most  logical 
and  metaphysical  defenders  of  Christianity.  They  speak 
^f  Christ,  when  they  are  examhiing  the  truth  of  the  doc- 


22  CHRISTIAN   PHILOSOPHT. 

trine,  with  calm  indifference,  as  if  they  were  dull  virtuo- 
sos discussing  the  genuineness  of  a  medal,  or  the  authen- 
ticity of  a  manuscript,  valuable  only  as  an  amusing  curi- 
osity. If  St.  Paul  had  been  no  warmer  an  advocate 
than  certain  famous  apologists  for  Christ's  doctrine,  he 
would  never  have  prevailed  with  the  Gentiles  to  relin- 
quish their  polytheism,  and  we  of  this  island  should,  at 
this  day,  have  remained  in  the  darkness  of  idolatry. 
Without  the  spirit  of  piety,  all  proofs  and  defences  of 
Christianity  are  a  dead  letter.  The  multitude  will  not 
even  read  them ;  and  infidels,  if  they  do  not  despise  them 
too  much  to  attend  to  them  at  all,  will  only  read  to  find 
fresh  matter  for  cavil  and  objection. 

I  may  be  v/rong  in  my  theory.  I  therefore  appeal  to 
fact.  The  fact  is  evident,  that,  notwithstanding  all  that 
has  been  written  to  dernonstrate  Christianity,  by  argu- 
ment drawn  from  reasoning  and  history,  infidelity  has 
increased,  and  is  every  day  increasing  more  and  more. 
I^et  those  who  think  the  dry  argumentative  apologies 
irresistibly  convincing,  now  bring  them  forward,  and 
silence  the  gainsayers  at  once.  The  demonstrations  of 
a  Huet,  the  evidences  of  a  Clarke,  the  reasonings  of  a 
Locke,  a  Grotius,  a  Hartley,  should  be  presented  in  the 
most  striking  manner,  by  public  authority,  and  if  they 
are  really  efficacious  in  producing  conviction,  we  may 
be  assured  that  infidelity  will  vanish  at  their  appearance, 
like  the  mists  of  an  autumnal  morning,  when  the  meri- 
dian sun  breaks  forth  in  full  splendor.  But  the  truth  is, 
they  are  already  very  much  diffused,  and  yet  the  Chris- 
tian religion  is  said  to  be  rapidly  on  the  decline. 

Therefore  it  cannot  be  blameable  to  attempt  some 
other  method  of  calling  back  the  attention  of  erring  mor- 
tals to  the  momentous  truths  of  revealed  revelation. 

I  have  conceived  an  idea  that  our  old  English  divines 
were  great  adepts  in  genuine  Christianity,  and  that  their 
i^^ethod  of  recommending  it  was  judicious,  because  I 


CHRISTIAN  PHIlOSOPHr.  2S 

know  it  was  successful.  There  was  much  more  piety 
in  the  last  century  than  in  the  present;  and  there  is 
every  reason  to  believe  that  infidelity  was  rare.  Bishop 
Hall  appears  to  me  to  have  been  animated  with  the  true 
spirit  of  Christianity ;  and  I  beg  leave  to  convey  my  own 
ideas  on  the  best  method  of  diffusing  that  spirit,  in  his 
pleasingly-pious  and  simple  language. 

^'  There  is  not,"  says  the  venerable  prelate,  so  much 
"  need  of  learning  as  of  grace  to  apfirehend  those  things 
"  which  concern  our  everlasting  peace ;  neither  is  it  our 
<'  brain  that  must  be  set  to  work,  but  our  hearts. 
"  However  excellent  the  use  of  scholarship  in  all  the 
"  sacrexl  employments  of  divinity ;  yet  in  the  main  act, 
"  which  imports  salvation,  skill  must  give  place  to  af* 
"  FECTioN.  Happy  is  the  soul  that  is  possest  of  Christ, 
"  how  poor  soever  in  all  inferior  endowments.  Ye  are 
"  wide,  O  ye  great  wits,  while  ye  spend  yourselves  in 
^'  curious  questions  and  learned  extravagancies.  Ye  shall 
"  find  one  touch  of  Christ  more  worth  to  your  souls  than 
"  all  your  deep  and  laborious  disquisitions,  hi  vain  shall 
"  ye  seek  for  this  in  your  books^  if  you  miss  it  in  your 
"bosoms.  If  you  know  all  things,  and  cannot  say,  / 
<^  kiiow  whom  I  have  believed^  you  have  but  knowledge 
"  enough  to  know  yourselves  completely  miserable.  The 
"  great  mysteries  of  Godliness,  which  to  \ht  great  clerks 
*'  of  the  world,  are  as  a  book  clasped  and  sealed  up,  lie 
"  open  before  him,  (the  pious  and  devout  man)  fair  and 
*'  legible;  and  while  those  book-men  know  whom  they 
"  have  heard  of,  he  knows  whom  he  hath  believed^^ 

Christianity  indeed,  like  the  sun,  discovers  itself  by 
its  own  lustre.  It  shines  with  unborrowed  light  on  the 
devout  heart.  It  wants  little  external  proof,  but  carries 
its  own  evidence  to  him  that  is  regenerate  and  born  of 
the  Spirit.  "  The  truth  of  Christianity,"  says  a  pious 
author,  "  is  the  Spirit  of  God  living  and  working  in  it; 
"  and  when  this  Spirit  is  not  the  life  of  it,  there  the 


"24  CflRISflAN   PHILOSOPHr* 

"  outward  form  is  but  like  the  carcase  of  a  departed 
"  soul.'* 

Divinity  has  certainly  been  confused  and  perplexed 
by  the  learned.  It  requires  to  be  disentangled  and  sim- 
plified. It  appears  to  me  to  consist  in  this  single  point, 
the  restoration  of  the  divine  lifc^  the  image  of  God,  (lost 
or  defaced  at  the  fall)  by  the  operation  of  the  Holy 
Ghost. 

When  this  is  restored,  every  other  advantage  of  Chris- 
tianity follows  in  course.  Pure  morals  are  absolutely 
necessary  to  the  reception  of  the  Holy  Ghost,  and  an 
imavoidable  consequence  of  his  continuance.  The  at^- 
tainment  of  grace  is  then  the  unum  necessarium. 
It  includes  in  it  all  gospel  comfort,  it  teaches  all  virtue, 
and  infallibly  leads  to  light,  life  and  immortality. 


SECTION  11. 

On  the  sort  of  EvideJice  chiefly  recommended  and  attempt*' 
ed  to  be  disjilayed  in  this  Treatise. 

Qiiid  est  fideliter  Christo  credere  ?  est  fidelitcr  Dei  mandata  ser- 
vare.  Salvian,  c/e  Gub.  lib.  3. 

A  THINK  it  right  to  apprize  my  reader,  on  the 
very  threshold,  that  if  he  expects  a  recapitulation  of  the 
external  and  historical  evidence  of  Christianity,  he  will 
be  disappointed.  For  all  such  evidence  I  must  refer 
him  to  the  great  and  illustrious  names  of  voluminous 
theologists,  who  have  filled  with  honour  the  professional 
chairs  of  universities,  and  splendidly  adorned  the  annals 
of  literature.  I  revere  their  virtuous  characters;  I  highly 
appreciate  their  learned  labours ;  I  think  the  student  who 
is  abstracted  from  active  life,  may  derive  from  them 
much  amusejnenty  while  he  increases  his  stores  of  criti- 


CHRISTIAN  PHILOSOPHT.  25 

cal  erudition,  and  becomes  enabled  to  discourse  or  dis^ 
pute  on  theology.  But  men,  able  to  command  their 
time,  and  competently  furnished  with  ability  for  deep  and 
extensive  investigation,  are  but  a  small  number  in  the 
mass  of  mankind.  That  systematic  or  speculative  trea- 
tise which  may  delight  and  instruct  such  men,  in  the 
cool  shade  of  philosophical  retirement,  will  have  little 
effect  on  the  minds  of  others  who  constitute  the  multi- 
tude of  mertals,  eagerly  engaged  in  providing  for  the 
wants  of  the  passing  day,  or  warmly  contending  for  the 
glittering  prizes  of  secular  ambition.  Indeed,  I  never 
heard  that  the  laborious  proofs  of  Christianity,  in  the 
historical  and  argumentative  mode,  ever  converted  any 
of  those  celebrated  authors  on  the  side  of  infidelity,  who 
have,  from  time  to  time,  spread  an  alarm  through  Chris- 
tendom, and  drawn  forth  the  defensive  pens  of  every 
church  and  university  in  Europe.  The  infidel  wits 
wrote  on  in  the  same  cause ;  deriving  fresh  matter  for 
cavil  from  the  arguments  of  the  defenders ;  and  re-as- 
sailing the  citadel  with  the  very  balls  hurled  from  its  bat- 
tlements in  superfluous  profusion. 

What,  then,  it  may  be  justly  asked,  have  I  to  offer? 
What  is  the  sort  of  evidence  which  I  attempt  to  display  ? 
It  is  an  internal  evidence  of  the  truth  of  the  gospel, 
consequent  on  obedience  to  its  precepts.  It  is  a  sort 
of  evidence,  the  mode  of  obtaining  which  is  pointed  out 
by  Jesus  Christ  himself,  in  the  following  declaration : 
<'  If  any  man  will  do  his  will,  he  shall  know  of  the 
;"  DOCTRINE  whether  it  be  of  God*." 

But  how  shall  he  know?  By  the  illumination  of 
THE  HOLY  Spirit  of  God,  which  is  promised  by  Christ, 
to  those  who  do  his  will. 

Therefore  if  any  man  seriously  and  earnestly  desires 
to  become  a  Christian,  let  him  begin^  whatever  doubts 

*  John  vii.  17. 

c 


26  CHRISflAN   PHILOSOPHT. 

he  may  entertain  of  the  truth  of  Christianity,  by  firac- 
tising  those  moral  virtues,  and  cultivating  those  amiable 
dispositions,  which  the  written  gospel  plainly  requires, 
and  tlciQ  grace  of  God,  will  gradually  remove  the  veil  from 
his  eyes  and  from  his  heart,  so  as  to  enable  him  to  see 
and  to  love  the  things  v/hich  belong  to  his  peace,  and 
which  are  revealed  in  the*  gospel  only.  Let  him  make 
the  experiment  and  persevere^  The  result  will  be  the 
full  conviction  that  Christianity  is  true.  The  sanctify- 
ing Spirit  will  precede,  and  the  illuminating  Spirit  fol- 
low in  consequence. 

I  take  it  for  granted,  that  God  has  given  all  men  the 
means  of  knowing  that  which  it  imports  all  men  to  know ; 
but  if,  in  order  to  gain  the  knowledge  requisite  to  be- 
come a  Christian,  it  is  necessary  to  read  such  authors 
as  Grotius,  Limborch,  Clarke,  Lardner,  or  Warburton, 
how  few,  in  the  great  mass  of  mankind,  can  possibly 
acquire  that  knowledge  and  consequent  faith  which  arc 
necessary  to  their  salvation? 

But  every  human  being  is  capable  of  the  evidence 
which  arises  from  the  divine  illumination.  It  is  offered 
to  all.  And  they  who  reject  it,  and  seek  only  the  evi- 
dence which  human  means  afford,  shut  out  the  sun,  and 
content  themselves  either  with  total  darkness  or  the  fee- 
ble Hght  of  a  taper. 

"  There  is"  (says  the  excellent  Bishop  Sanderson) 
"  to  the  outward  tender  of  grace  in  the  ministry  of  the 
^'  £^ospel,  annexed  an  inivard  offer  of  the  same  to  the 
"  HEART,  by  the  Spirit  of  God  going  along  with  his 
"  WORD,  which  some  of  the  schoolmen  call  aitxilium 
«  gratids  gencrak^  sufficient  of  itself  to  convert  the  soul 
"  of  the  hearer,  if  he  do  not  resist  the  Holy  Ghost,  and 
<'  reject  the  grace  offered ;  which,  as  it  is  grounded  on 
"  these  words.  Behold  I  stand  at  the  door  and  knock^  and 
"  upon  very  many  passages  of  scripture  beside,  so  it 
«  ^tandeth  with  reason  that  the  offer,  if  accepted^  should 


CHRIS'tlAN  PHILOSOPHr.  ^f 

^^  be  sufficient^  ex  parte  sua^  to  do  the  work,  which,  if 
"  not  accepted,  is  sufficient  to  leave  the  person,  not  ac- 
"  cepting  the  same,  in-excusable.'* 

The  outward  testimony  to  the  truth  of  the  gospel,  is 
certainly  a  very  strong^one;  but  yet  it  is  found  insuffi- 
cient without  the  inward  testimony.  The  best  under- 
standings have  remained  unconvinced  by  the  outward 
testimony ;  while  the  meanest  have  been  fully  persuaded 
by  the  co-operation  of  the  inward^  the  divine  irradiation 
of  the  Holy  Ghost  shining  upon  and  giving  lustre  to  the 
letter  of  revelation. 

But  because  the  doctrine  of  divine  influence  on  the 
human  mind  is  obnoxious  to  obloquy,  I  think  it  neces- 
sary to  support  it  by  the  authority  of  sonie  of  the  best 
men  and  soundest  divines  of  this  nation,  ouch  are  the 
prejudices  entertained  by  many  against  the  doctrine  of 
divine  influence  and  the  witness  of  the  Spirit,  that  I  can- 
not proceed  a  step  farther,  with  hope  of  success,  till  I 
have  laid  before  my  reader  several  pe^ssages  in  confir- 
mation of  it,  from  the  writings  of  men  who  were  the 
ornaments  of  their  times,  and  who  are  at  this  day 
esteemed  no  less  for  their  orthodoxy  and  powers  of  rea- 
son than  their  eloquence.  I  make  no  apology  to  my 
reader  for  the  length  of  the  quotations  from  them,  be- 
cause I  am  sure  he  will  be  a  gainer,  if  I  keep  silence 
that  they  may  be  heard  in  the  interval.  My  object  is 
to  re-establish  a  declining  opinion,  which  I  think  not 
only  true,  but  of  prime  importance.  I  therefore  with- 
draw myself  occasionally,  that  I  may  introduce  those 
advocates  for  it,  whose  very  names  must  command  at- 
tention. If  I  can  but  be  instruinental  in  reviving  the 
true  Spirit  of  Christianity,  by  citing  their  authority, 
their's  be  the  praise,  and  mine  the  humble  office  of  re- 
commending and  extending  their  salutary  doctrine. 

^'  And  if  it  shall  be  asked  (to  express  myself  nearly  in 
the  words  of  Archbishop  Wake)  why  I  so  often  chuse 


28  CHRISTIAN  PHILOSOPHT. 

the  drudgery  of  a  transcriber^  the  reason  is  shortly  this: 
I  hoped  that  quotations  from  departed  writers  of  great 
and  deserved  fame  would  find  a  more  general  and  un« 
prejudiced  acceptance  with  all  sorts  of  men,  than  any 
thing  that  could  be  WTitten  by  any  one  now  living,  who^ 
if  esteemed  by  some,  is  yet  in  danger  of  being  despised 
by  more;  whose  prejudice  to  his  person  will  not  suffer 
them  to  reap  any  benefit  by  any  thing,  however  useful, 
that  can  come  from  him ;  while  such  passages  as  these 
which  I  cite,  must  excite  respect  and  attention,  unmix- 
ed (as  the  authors  are  dead)  with  any  malignant  senti- 
ment or  prepossession  against  them,  such  as  might 
close  the  eyes  of  the  understanding  against  the  radi-' 
ance  of  truth."* 


SECTION  IIL 


On  the  prejudices  entertained  against  this  Sort  of  Evi* 
dence^  and  against  all  divine  and  supernatural  Iriftuence 
on  the  Mind  of  Man^ 

klJiNCE  the  time  of  archbishop  Laud,  the  most 
celebrated  defenders  of  Christianity  have  thought  it 
proper  to  expatiate,  with  pecuUar  zeal,  on  the  excel- 
lence of  natural  religion.  They  probably  had  reasons 
for  their  conduct;  but  it  must  not  be  dissembled,  that 
in  extolling  natural  religion  tbey  have  appeared  to  de- 
preciate or  supersede  revelation.     The  doctrine  of  su^ 

*  The  following  text  may,  I  think,  confirm  the  opinion  advan-* 
ced  in  this  Section,   that  the  best  evidence  will  arise  from 

OBEDIENCE : 

**  And  we  are  his  witnesses  of  these  things  ;  and  so  is  also  th^ 
"  Holy  Ghost,  whom  God  hath  given  to  them  that  OBEY 
<*  him,"    Acts,  v.  37. 


CRRISflAN  PHILOSOPHr.  29 

fietmatiiral  assistance^  the  great  privilege  of  Christianity, 
has  been  very  little  enforced  by  them,  and  indeed  rather 
discountenanced,  as  savouring  of  enthusiasm,  and  claim- 
ing, if  true,  a  decided  superiority  over  their  favourite 
religion  of  nature. 

Upon  this  subject,  a  very  sensible  writer  thus  ex- 
presses his  opinion: 

"  Towards  making  and  forming  a  Christian,  li  super- 
"  natural  assistance  of  the  divine  Spirit  was  necessary  at 
"  the  beginning  of  the  gospel,  I  do  not  see  what  should 
"  render  it  less  necessary  at  any  time  since,  nor  why  it 
"  may  not  be  expected  now.  Human  learning  and  hu- 
"  man  wisdom  have  rashly  and  vainly  usurped  the  place 
"  of  it. 

''  It  is  observable  that  these  old  principles  are  still  to  be 
^^  found  among  dissenters,  in  a  good  measure,  which  is 
"  the  reason  why  their  opponents  have  dropped  the  use 
"  of  them. 

"  As  these  doctrines  were  the  principles  and  language 
"  of  the  dissenters,  and  others,  who  followed  the  stan- 
"  dard  of  the  Parliament  against  King  Charles  the  First, 
"  though  they  were  not  the  particular  motives  of  the  war, 
'^  nor  could  contract  any  just  blame  from  the  unhappy 
"  issue  of  .that  war;  yet,  at  the  restoration  of  King 
"  Charles  the  Second,  the  resentment  which  took  place 
"  against  dissenters  ran  high,  and  I  apprehend  led  the 
"  church  clergy  not  only  to  be  angry  with  the  men^  but 
"  to  forsake  their  principles  too,  though  right  and  inno- 
"  cent  in  themselves,  and  aforetime  held  in  common 
"  among  all  Protestants." 

This,  the  author  thinks,  gave  rise  to  the  excessive  zeal 
for  enforcing  natural  religion,  and  for  mere  moral  preach- 
ing, to  the  exclusion  of  the  distinguishing  doctrines  of 
Christ,  and  particularly  those  sublime  mysteries  respect- 
ing the  operation  of  the  Holy  Ghost,  the  very  life  and 
soul  of  Christianity. 

c  2 


30  CHRlS'flAN   PHILOSOFHT, 

"  Every  thing/'  says  he, "  besides  morality  began  from? 
"  that  time,  to  be  branded  with  the  odious  term  of  enthu-- 
"  siasm  and  hypocrisy.  That  the  cause  of  religion  (ob- 
"  serves  the  same  w^riter)  has  declined  for  many  years, 
"  every  person  appears  sensible.  Among  the  various 
"  reasons  assigned  for  it,  the  principal,  in  my  opinion,, 
<'  is,  that  the  established  ministers  have  suffered  it  to  die 
"  in  their  own  hands,  by  departing  from  the  old  method 
<^  of  preaching,  and  from  their  first  and  original  tenets; 
"  which  has  given  countenance  to  what  is  called  natural 
"  religion,  in  such  a  measure,  as  to  shut  out  revealed 
"  religion  and  supersede  the  gospel! 

"  It  is  in  vain  to  cry  out  against  deists  and  infidels, 
"  when  the  Protestant  watchmen  have  deserted  their 
"  post,  and  themselves  have  opened  a  gap  for  the  ene- 
"  my.  Learning  and  oratory,  it  must  be  owned,  are 
"  arrived  at  great  perfection,  but  our  true  eld  divinity  is 
"  gone.  Amid  these  splendid  trifles,  the  gospel  is 
"  really  lost.*" 

It  is  certain,  that  the  profligate  court  of  Charles  the 
Second,  in  its  endeavours  to  discredit  the  dissenters, 
many  of  whom  wei^  admirable  scholars  and  divines,  as 
well  as  holy  and  exemplary  men  in  private  life,  contri- 
buted much  to  explode  all  doctrines  concerning  the  Spi- 
rit. Unfortunately  those  clergymen  who  wished  to  bq 
favoured  at  court,  too  easily  conformed  their  doctrines 
to  its  wishes ;  and  arguments  from  the  pulpit  united  with 
sarcasms  from  the  seat  of  the  scorner,  to  render  all  wi\a 
maintained  the  doctrine  of  grace  suspected  of  enthusi- 
asm and  hypocrisy.  Ridicule,  in  the  hands  of  the  autiior 
of  Hudibras,  though  intended  only  to  serve  political  pur- 
poses, became  a  weapon  that  wounded  religion  in  its* 
vitals. 

*  See  a  Letter  signed  Fauli?mst  published  in  1735. 


CHRISTIAN    PHILOSOPHT,  31 

The  sect  of  Christians  denominated  Quakers,  cer- 
tainly entertain  many  right  notions  respecting  divine 
influence:  and  therefore,  as  the  Quakers  were  disliked 
by  the  church,  the  doctrines  which  they  maintained 
>vere  to  be  treated  with  contempt.  The  Spirit,  whose 
operations  they  justly  maintain,  became,  under  the  di- 
rection of  worldly  policy,  a  word  of  reproach  to  them. 
Consequently  aspiring  clergymen,  wishing  to  avoid 
every  doctrine  which  could  retard  their  advancement, 
or  fix  a  stigma  of  heterodoxy  upon  them,  were  very 
little  inclined  to  preacl?  the  necessity  of  divine  illumi- 
nation. They  feared  the  opprobrious  names  of  enthu- 
siasts or  hypocrites,  and  so  became  ashamed  of  the  gos- 
pel of  Christ. 

In  process  of  time,  arose  the  sect  of  the  Methodists ; 
who,  however  they  may  be  mistaken  in  some  points,  are 
certainly  orthodox  in  their  opinions  of  the  divine  agency 
on  the  human  soul.  They  found  it  in  the  scriptures, 
in  the  liturgy,  in  the  articles,  and  they  preached  it  with 
a  zeal  which  to  many  appeared  intemperate,  and  cer- 
tainly was  too-  little  guided  by  discretion.  The  conse- 
quence v/as,  that  the  spiritual  doctrines^  already  vilified 
by  the  court  of  Charles  the  Second,  and  by  the  adver- 
saries of  the  Quakers,  became  objects  of  general  dislike 
and  derision. 

In  the  meantime,  the  gospel  of  Jesus  Christ  suffered 
by  its  professed  friends  as  well  as  declared  enemies* 
Regular  divines  of  great  virtue,  learning,  and  true  piety, 
feared  to  preach  the  Holy  Ghost  and  its  operations,  the 
main  doctrine  of  the  gospel,  lest  they  should  counte- 
nance the  Puritan,  the  Quaker,  or  the  Methodist,  and 
lose  the  esteem  of  their  own  order,  or  of  the  higher 
powers.  They  often  contented  themselves,  during  a 
long  fife,  with  preaching  morality  only ;  which,  without 
the  Spirit  of  Christianity,  is  hke  a  beautiful  statue  from 
the  hand  of  a  Bacon ;  however  graceful  its  symmetry  and 


32  CHRISTIAN   PHILOSOPIir. 

polished  its  materials,  yet  wanting  the  breath  of  life,  it 
is  still  but  a  block  of  marble. 

These  prejudices  remaininjc^  at  thisday,!  have  thought 
it  right  to  recommend  the  sort  of  evidence  which  this 
book  attempts  to  display,  by  citing  the  authority  of  great 
divines,  who,  uninfluenced  by  secular  hopes  or  fears, 
have  borne  witness  to  the  truth  as  it  is  in  Jesus.  They 
are  among  the  most  celebrated  theologists  of  this  nation ; 
and  such  as  few  among  living  or  recent  writers  will  pre- 
sume to  vie  with,  in  extent  of  knowledge,  in  power  of 
expression,  and  zeal  for  Christianity. 

Bitter  is  the  anger  of  controversialists  in  divinity. 
Arrows  dipt  in  venom  are  usually  hurled  at  a  writer, 
who  ventures  to  recommend  a  doctrine  which  they  dis- 
approve. I  must  seek  shelter  under  the  shields  of  such 
men  as  Bishop  Taylor,  Doctor  Isaac  Barrow,  and  others, 
in  and  out  of  the  establishment,  who  fought  a  good  fight 
and  KEPT  THE  FAITH,  haviug  no  regard  to  worldly  and 
sinister  motives, but  f^dthfully  endeavouring  to  lead  those, 
over  whom  they  were  appointed  guides,  by  the  radiance 
of  gospel  light,  from  the  shadowy  mazes  of  error  into 
the  pleasant  paths  of  piety  and  peace. 

Whatever  obloquy  may  follotv  the  teaching'  of  such  doc- 
trine^ I  shall  incur  it  with  alacrity,  because  I  believe  it 
to  be  the  truth,  and  that  the  happiness  of  human  nature 
is  highly  concerned  in  its  general  reception.  I  will 
humbly  say,  therefore,  with  St.  Paul,  "  I  am  not  asham- 
*'  ed  of  the  gospel  of  Christ  Jesus,  for  it  is  the  power 
"  of  God  unto  salvation."* 

And  as  to  those  who  deny  the  doctrine  of  divine  influ- 
ence, I  feai-  they  are  guilty  of  blasphemy  against  the 
Holy  Ghost.  I  speak  diflidently,  as  it  becomes  every 
mortal  on  a  subject  so  momentous;  but  let  those  who 
are  eager  to  deny  and  even  deride  the  doctrine,  consi- 

*  Rom.  L  16. 


CHRISTIAN   PHlLOSOPHr.  53 

der  duly  what  is  meant  by  the  sin  against  the  Holy 
Ghost,  and  let  them  remember  this  tremendous  decla- 
ration of  our  Saviour  himself,  that  blaspi-iemy  against 
THE  Holy  Ghost  shall  not  be  forgiven.*  All 
other  sins,  we  are  expressly  told,  may  be  remitted,  but 
on  this  the  gates  of  mercy  are  closed.  The  denial  of 
the  Spirit's  energy  renders  the  gospel  of  no  eifect,  ex- 
tinguishes the  living  light  of  Jesus  Christ,  and  involves 
wretched  mortals  in  the  darkness  and  death  of  Adam> 
fallen  from  the  state  of  primitive  perfection.  It  is  re- 
presented as  the  greatest  of  all  sins,  because  it  is  pro- 
ductive of  the  greatest  misery. 


SECTION  IV. 


The  firofier  Evidence  of  the  Christian  Religion  is  the  Ilhc* 
mination  of  the  Holy  Ghost j  shining  into  the  Hearts  of 
those  who  do  not  close  them  against  its  Entrance^  The 
Opinion  of  Dr\  Gloucester  Ridley  cited* 

XN  ONE  says  St.  Paul,  can  say  Jesus  is  the 
Lord,  but  by  the  Holy  GnosT.f  If,  then,  St.  Paul  be 
allowed  to  have  understood  the  Christian  religion,  it  ia 
certain,  that  mere  human  testimony  will  never  convince 
the  infidel,  and  produce  that  faith  which  constitutes  the 
true  Christian.  Our  theological  libraries  might  be  clear- 
ed of  more  than  half  their  volumes,  if  men  seeking  the 
evidence  of  Christianity^  would  be  satisfied  with  the 
declaration  of  St,  Paul,  and  of  the  great  Author  of  our 
religion. 

There  is  a  faith  very  common  in  the  world,  which 
teaches  to  believe,  as  an  historical  fact,  that  a  person  of 

*  Matth,  xii.  31.  \  I  Cor.  xii.  3. 


Sf4  CHRISTIAN  PHILOSOPHT. 

the  name  of  Jesus,  a  very  good  man,  did  live  on  earth, 
and  that  he  preached  and  taught,  under  the  direction  of 
God  or  divine  providence,  an  excellent  system  of  mo- 
rality; such,  as^  if  duly;  observed,  would  contribute  to 
their  happiness,  and  recommend  them  to  divine  favour. 
But  this  kind  of  faith  is  not  the  right  faith;  it  believes 
not  enough,  it  is  not  given  by  the  Holy  Ghost ;  for  he,  in 
whom  God  dwelleth,  confesseth  that  Jesus  is  the  Son  of 
God,  and  the  Saviour  of  the  world*;  but  they  who  ac- 
knowledge Jesus  only  as  a  good  man  teaching  morality, 
know  him  not  as  a  Saviour.  Socrates  taught  fine  mo- 
rality; and  so  did  Seneca,  Epictetus,  and  many  more; 
but  they  had  not  and  could  not  teach  the  knowledge 
which  leadeth  to  salvation. 

"  Illuminating  grace,"  says  Dr.  Gloucester  Ridley, 
"  consists  not  in  the  assent  we  give  to  the  history  of 
"  the  gospel,  as  a  narration  of  matters  of  fact,  suffi- 
^'  ciently  supported  by  human  evidence;  for  this  may 
"  be  purely  the  effect  of  our  study  and  learning.  The 
"  collating  of  copies,  the  consulting  of  history,  the  com- 
"  paring  the  assertions  of  friends  and  the  concessions  of 
"enemies,  may  necessitate!  such  a  belief,  a  faith 
"  which  the  devils  may  have,  and  doubtless  have  it. 
"  This  sort  of  faith  is  an  acquisition  of  our  own,  and  not 

"  a  GIFT."       But  FAITH   IS   THE   GIFT   OF  GoD. 

"  There  may  be  a  faith,"  continues  Dr.  Ridley, 
^'  w^hich  is  not  the  work  of  the  Spirit  in  our  hearts,  but 
"  entirely  the  effect  of  human  means,  our  natural  facul- 
*'  ties  assisted  by  languages,  antiquities,  manuscripts, 

*  1  John,  iv.  13,  14,  15. 

t^loi  ivi^ynuig  ij^yivof/^ivi,  Basil  in  Psal.  195. — The  right  faith 
is  not  that  which  is  forced  by  mathematical  demons^raiion, 
whether  we  ivi'i  or  not ;  but  that  which  grows  in  the  mind  from 
the  operation  or  energies  of  the  Spikit. 


CHRISTIAN   PHILOSOPnr^  S5 

"  criticism,  and  the  like,  without  any  divine  aid)  except 
"  the  bare  letter  of  the  revelation;  and  as  this  faith  may 
^'  rise  out  of  human  abilities,  so  may  it  be  attended  with 
*'  pride  in  our  supposed  accomplishments,  envy  of  others 
"  superior  skill,  and  bitter  strife  against  those  who  mis- 
"  take  or  oppose  such  truths ;  and  is  therefore  no  mani- 
"  festation  of  that  Spirit  which  resisteth  the  firoud^  and 
"  dispenses  its  graces  only  to  the  humble.     This  wis- 

"  DOM   DESCENDETH    NOT    FROM    ABOVE.       But   the   trUC 

"  saving  faith,  at  the  same  time  that  it  informs  the  un- 
^^  derstandmg,  influences  the  will  and  affections; 
"  it  enlightens  the  eyes  of  the  heart*,  says  the  apostle : 
"  it  is  there^  in  the  heart,  that  the  Christian  man  be- 
^'  lieveth;  and  if  thou  believest  with  thine  heart,  thoi6 
<^  shalt  be  savedj;  while  infidelity  proceedeth  from  an 
"  averseness  of  our  affections,— ^om  an  evil  heart  ofun^ 
«  belief  \:' 

It  is  not  therefore  strange,  that  learned  apologists, 
well  acquainted  with  scripture,  should,  after  reading 
these  strong  declarations,  that  the  heart  must  be  im- 
pressed before  faith  can  be  fixed  in  it,  should  studiously 
avoid  every  topic  which  addresses  itself  to  the  affections^ 
and  coldly  apply  themselves  to  the  understanding,  in  a 
language  and  manner  which  might  become  a  mathe- 
matical lecturer  solving  a  problem  of  Euclid. 

Infidelity  is  increasing,  and  will  continue  to  increase, 
so  long  as  divines  decline  the  means  of  conversion  and 
persuasion  which  the  scriptures  of  the  New  Testament 
declare  to  be  the  only  effectual  means ;  so  long  as  they 

*  IIs(pcSli(rfAiy6Vi  rovg  6(p6xX(xovg  t*j  Koc^^ioig,  Ephesians,  i. 
18. — Enlightening  the  eyes  of  the  heart.  Almost  all  the  old 
MSS.  read  zot^iocq^  and  not  dixyotoi^y  as  it  stands  in  our  printed 
copies. 

See  MilFs  Lectiones  Variantes.  RiDLjgy, 

t  Rom.  X.  9.  J  Heb.  ii.  12. 


S6  cHRisfiAyf  PHiLosornr. 

have  recourse  to  human  reason  and  human  learning 
ONLY,  in  which  they  will  always  find  opponents  very 
powerful.  The  Lord  opened  the  heart  of  Lydia*,  and 
then  she  attended  to  the  things  which  were  spoken  of 
Paul.  The  Lord  opens  the  hearts  of  all  men  at  some 
period  of  their  lives ;  but  the  vanity  of  the  world,  the 
cares  of  gain,  the  pride  of  life,  shut  them  again^  and  re- 
ject the  Holy  Ghost.  It  is  the  business  of  divines  to 
dispose  those  who  are  thus  unfortunate  and  unwise,  to 
be  ready  to  receive  the  divine  guest,  should  he  again 
knock  at  the  door  of  their  hearts ;  but  in  doing  this,  they 
must  preach  the  true  gospel^  which  is  not  a  system  of 
mere  human  morality  or  philosophy,  but  the  doctrine 
of  gracef. 


SECTION  V. 

The  true  and  only  convincing  Evidence  of  the  Religion  of 
Christy  or  the  Illumination  of  the  Holy  Ghost  is  offered 

to  ALL. 

A  ROM  the  eternal  Fountain  of  light,  both  na- 
tural and  spiritual,  there  streams  a  light  which  light eth 
every  one  that  cometh  into  the  world*  Whoever  loves 
that  which  is  good  and  just  and  true,  and  desires  to  act 
a  virtuous  part  in  his  place  allotted  to  him  in  this  world, 
whether  high  or  low,  may  be  assured  of  the  blessing  of 
of  heaven,  displaying  itself  not  perhaps  in  worldly  riches 
or  honours,  but  in  something  infinitely  more  valuable, — 
a  SECRET  INFLUENCE  upon  liis  heart  and  understand- 
ing, to  direct  his  conduct,  to  improve  his  nature,  and  to 

*  Acts,  xvi.  14. 

t  It  must  be  tanght  mediate  per  verbiim,  immediate /er  Spi^ 

HITUM. 


CHRISriAN  FHILOSOPHT.  37 

lead  him,  though  in  the  lowly  vale,  yet  along  the  path  of 
peace. 

The  nature  of  all  men  was  depraved  by  the  fall  of 
Adam.  The  assistance  of  God's  Holy  Spirit  was  with- 
drawn. Christ  came  to  restore  that  nature,  and  to  bring 
down  that  assistance,  and  leave  it  as  a  gift,  a  legacy  to 
Jill  mankind  after  his  departure. 

In  Adam  all  die,  says  St.  Paul,  but  in  Christ  shall 
all  be  made  alive.  That  is  in  Adam  all  die  a  spiritual 
death,  or  lose  the  Paraclete^  the  particle  of  the  divine 
nature,  which  was  bestowed  on  man  on  his  creation ;  and 
in  Christ  all  are  made  alive,  spiritually  alive,  or  rendered 
capable,  if  they  do  not  voluntarily  choose  darkness  ra- 
ther than  light,  of  the  divine  illumination  of  the  Holy 
Ghost.  ThQ ^Im  is  taken  from  the  eyes  of  all,  but  the 
eye-lids  remain,  which  may  be  closed  by  voluntary  con- 
nivance, or  by  w  icked  presumption. 

"  I  will  pour  out  my  Spirit  upon  all  flesh*." 

^'  The  grace  which  bringeth  salvation  hath  appeared 
'^  unto  ALL  men."— ^"  This  is  the  light  which  lighteth 
"  every  man  that  cometh  into  the  world." — "  It  is  his 
"  will,  that  all  men  should  be  saved,  and  come  to  the 
"  knowledge  of  the  truth." — "  Christ  came  to  save  sin- 
"  ners ;  and  we  have  before  proved,  both  Jews  and  Gen- 
"  tiles,  that  they  are  all  under  sin." — "  Come  unto  me 
"  all  ye  that  labour  and  are  heavy  laden." — "  He  has 
"  propitiated  for  the  sins  of  the  whole  world.  Plis 
"  grace  has  been  openly  offered  to  all  men  in  the  gos- 
«  pelf." 

These  passages,  which  no  sophistry  can  elude,  are 
sufficient  to  prove  that  the  internal  evidence  of  the 
gospel  has  a  great  advantage  over  the  external,  in  the 

*  Joel,  ii.  28. 

t  1  Tim,  ii.  4.  1  Tim.  i.  15.  Rom.  iii.  9.  Matth.  ii.  28v 
1  John,  ii.  2     Tit.  ii.  2. 


SS  CHRIS'TIAN  PHILOSOPHT. 

circumstance  of  its  universality.  All  may  be  convinced 
by  it  who  are  willing*.  But  can  this  be  said  of  dry, 
logical,  systematic  testimonies,  which  require  learning, 
sagacity,  and  time^  to  be  comprehended?  Such  testimo- 
nies are  fit  iorfrw^  and  appear  unlikely  to  produce  vital 
religion  in  any.  They  serve  men  to  talk  about,  they 
furnish  matter  for  logomachy ;  but  they  leave  the  heart 
unaffected.  Neither  Jesus  Christ  nor  his  apostles 
thought  proper  to  address  men  systematically.  And  are 
critics,  linguists,  and  logicians  wiser  than  the  Author  of 
their  religion,  and  better  informed  than  his  apostles  ? 

The  word  of  God  is  like  a  two-edged  sword j  invincible 
where  it  is  properly  used;  but  the  word  of  man  is  com- 
paratively a  feeble  weapon,  without  point  or  edge.  The 
word  of  man  alone,  though  adorned  with  ail  eloquence, 
learning,  and  logical  subtilty,  will  never  stop  the 
progress  of  unbeHef.  The  word  of  God  rightly  ex- 
plained, so  as  to  administer  grace  to  the  hearers  and 
readers,  will  still  preserve  and  extend  Christianity,  as  it 
has  hitherto  done,  notwithstanding  all  the  opposition  of 
the  world,  and  those  unfeeling  children  of  it,  whose 
hearts  are  hardened  and  understandings  darkened  by 
the  pride  of  life.  If,  therefore,  as  St.  James  advises, 
any  of  you  lack  wisdom,  let  him  ask  of  God,  that  giveth 
TO  ALL  moxi  liberally^  and  upbraideth  not,  and  it  shall  be 
given  him.  The  wisdom  here  meant  is  that  which 
maketh  wise  unto  salvation ;  and  certainly  is  not  to  be 
found  in  the  cold  didactic  writings  of  those  who  rely 
entirely  on  their  own  reason,  and  deny  or  explain  away 
the  doctrine  of  grace.  3 

Grace  is  the  living  gospel.     Perishable  paper,  pens, 
ink,  and  printer's  types,  can  never  supersede  the  daily, 

*  H  ^gy  yot.^  )C^^^^  g<?  IIANTAS  iKKS^vlecu     Chrysostoh 
i?i  yoan.     Mom.'^For  grace  indeed  is  poured  oiit  upon  all. 


CHRISTIAN  PHILOSOPHT.  59 

hourly  operation  of  the  omniscient  and  omnipotent  Crea- 
tor and  Preserver  of  the  universe. 

Let  us  remember,  "  that  to  every  man  is  given  the 
"  manifestation  of  the  Spirit  to  profit  withal."  1  Cor. 
xii.  7. 

Mr.  Paine,  in  his  attack  on  Christianity,  sums  up  all 
his  objections  at  the  close.  The  first  and  greatest  is 
this,  and  I  give  it  in  his  own  words,  though  it  is  con- 
trary to  my  practice,  and  opinion  of  propriety,  often  to 
cite  the  cavils  of  unbelievers :  "  The  idea  or  belief  of  a 
"  word  of  God  existing  in  print,  or  in  writing,  or  in 
"  SPEECH,  is  inconsistent  with  itself,  for  reasons  already 
"  assigned.  These  reasons,  among  many  others,  are 
"  the  want  of  an  universal  language ;  the  mutability  of 
"  language ;  the  errors  to  which  translations  are  subject; 
"  the  possibility  of  totally  suppressing  such  a  word ;  the 
"  probability  of  altering  it,  or  of  fabricating  the  whole, 
"  and  imposing  it  upon  the  world." 

Now  these  objections  cannot  possibly  be  made  to  the 
evidence  of  the  Spirit  of  God,  the  manifestation  of  the  Sfii^ 
rit  given  to  every  man  ;  because  the  Spirit  speaks  an  uni- 
versal  language^  addressing  itself  to  the  feelings  of  the 
heart,  which  are  the  same,  whatever  sounds  are  uttered 
by  the  tongue ;  because  its  language  is  not  subject  to  the 
mutability  of  human  dialects ;  because  it  is  far  removed 
from  the  possibility  of  misrepresentation  by  translators ; 
because  it  cannot  be  totally  suppressed;  because  it  can- 
not be  altered ;  because  it  cannot  be  fabricated  or  im- 
posed on  the  world;  because  it  is  an  emanation  from 
the  God  of  truth,  the  same  yesterday,  to-day,  and  for- 
ever. This  evidence  sheds  its  light  all  over  the  Chris- 
tian world,  and  is  seen,  like  the  sun  in  the  heavens,  by  all 
who  use  their  visual  powers,  unobstructed  by  self-raised 
clouds  of  passion,  prejudice,  vice,  and  false  philosophy. 


40  CHRISriAN   PHILQSOPIir. 


SECTION  VL 


Ofiinions  of  Bishop  Taylor  resfiecting  the  Evidence  of  the 
Holy  Spirit ;  "  shewing'''  (as  he  expir esses  it)  "  how 
"  the  Scholars  of  the  University  shall  become  most 
"  LEARNED  and  most  useful*'' 

"  VV  E  have  examined  all  ways,  in  our  inqui- 
"  ries  after  religious  truth,  but  one ;  all  but  God's  way*. 
"  Let  us,  having  missed  in  all  the  other,  try  this.  Let 
"  us  go  to  God  for  truth ;  for  truth  comes  from  God 
"  only.  If  we  miss  the  truth,  it  is  because  we  will  not 
"  find  it ;  for  certain  it  is,  that  all  the  truth  which  God 
"  hath  made  necessary,  he  hath  also  made  legible  and 
"  plain;  and  if  we  will  open  our  eyes  we  shall  see  the 
"  sun,  and  if  %ve  will  walk  in  the  light  we  sluill  rejoice  in 
"  the  light.  Only  let  us  withdraw  the  curtains,  let  us 
^^  remove  the  impediments,  and  the  sin  that  doth  so 
<'  easily  beset  us.  That  is  God's  way.  Every  man 
"  must,  in  his  station,  do  that  portion  of  duty  which  God 
"  requires  of  him;  and  then  he  shall  be  taugkt  of 
"  God  all  that  is  fit  for  him  to  learn ;  there  is  no  other  way 
'^for  him  but  this.  The  fear  of  the  Lord  is  the  begin- 
"  ning  of  wisdom;  and  a  good  understanding  have  all 
"  they  that  do  thereafter.  And  so  said  David  of  him- 
''  self:  I  have  more  under stcmding  than  my  teachers ;  be^ 
"  cause  I  keep  thy  commandments.  And  this  is  the  only 
"  way  which  Christ  has  taught  us.  If  you  ask,  what  is 
"  truth  ?  you  must  not  do  as  Pilate  did,  ask  the  question, 
"  and  then  go  away  from  him  that  only  can  give  you  an 
"  answer;  for  as  (iod  is  the  Author  of  truth,  so  he  is 
"  the  Teacher  of  it,  and  the  way  to  learn  is  this;  for 

*  See  Bishop  Taylor's  Via  Zntclligcntia, 


CHRIS'flAN  PHILOSOPHr.  4l 

"  SO  saith  our  blessed  Lord;  If  any  man  will  do  his  will, 

"  he  shall  know  of  the  doctrine  whether  it  be  of  God  or  no* 

"  This  text  is  simple  as  truth  itself,  but  greatly  com- 
"  prehensive,  and  contains  a  truth  that  alone  will  enable 
"  you  to  understand  all  mysteries,  and  to  expound  all 
"  prophecies,  and  to  interpret  all  scriptures,  and  to 
"  search  into  all  secrets,  all,  I  mean,  which  concern  our 
"  happiness  and  our  duty.  It  is  plainly  to  be  resolved 
"  into  this  proposition: 

"  The  way  to  judge  of  religion  is  by  doing 
"  OUR  duty;  and  theology  is  rather  a  divine 
"  life  than  a  divine  knowledge. 

"  In  heaven  indeed  we  shall  first  see  and  then  love ; 
"  but  here  on  earth  we  must  first  love,  and  love  will 
"  open  our  eyes  as  well  as  our  hearts,  and  we  shall  then 
"  see  and  perceive  and  understand. 

"  Every  man  understands  more  of  religion  by  his 
"  affections  than  by  his  reason.  It  is  not  the  wit  of  the 
"  man,  but  the  spirit  of  the  man;  not  so  much  his  head 
"  as  his  heart  that  learns  the  divine  philosophy. 

"  There  is  in  every  righteous  man  a  new  vital  prin- 
"  ciple.  The  spirit  of  grace  is  the  spirit  of  wisdom, 
"  and  teaches  us  by  secret  inspirations,  by  proper  argu- 
"  ments,  by  actual  persuasions,  by  personal  applications, 
"  by  effects  and  energies ;  and  as  the  soul  of  man  is  the 
"  cause  of  all  his  vital  operations,  so  is  the  Spirit  of  God 
"  the  life  of  thai  life,  and  the  cause  of  all  actions  and 
^^  productions  spiritual ;  and  the  consequence  of  this  is 
"  what  St.  John  tells  us  of;  Ye  have  received  the  unc- 
"  tion  fro7n  above ^  and  that  anointing  teacheth  you  all 
<'  things^ — all  things  of  some  one  kind ;  that  is,  certaiu- 
"  ly  all  things  that  pertain  to  life  and  godliness;  all  that 
"  by  which  a  man  is  wise  and  hap-fiy.  Unless  the  soul 
"  have  a  new  life  put  into  it,  unless  there  be  a  vital  prin- 
"  ciple  within,  unless  the  Spirit  of  life  be  the  informer  of 

*^  the  spirit  of  the  man,  the  word  of  God  will  be  as  dead 

D  2 


'    42  CHRISriAN   PHILOSOPHT. 

"  in  the  operation  as  the  body  in  its  powers  and  possi- 
"  bilities. 

"  God's  Spirit  does  not  destroy  reason,  but  heightens 
"  it.  God  opens  the  heart  and  creates  a  new  one,  and 
"  without  this  creaticm,  this  new  principle  of  life,  we  may 
"  hear  the  word  of  God,  but  we  can  never  understand  it ; 
*'  we  hear  the  sound,  but  are  never  the  better.  Unless 
*'  there  be  in  our  hearts  a  secret  conviction  by  the  Spirit 
"  of  God,  the  gospel  itself  is  a  dead  letter. 

"  Do  we  not  see  this  by  daily  experience?  Even  those 
"  things  which  a  good  man  and  an  evil  man  know,  they 
"  do  not  know  both  alike.  An  evil  man  knows  that  God 
"  is  lovely,  and  that  sin  is  of  an  evil  and  destructive 
*^  nature,  and  when  he  is  reproved  he  is  convinced;  and 
"  when  he  is  observed,  he  is  ashamed ;  and  when  he  has 
"  done,  he  is  unsatisfied ;  and  when  he  pursues  his  sin, 
"  he  does  it  in  the  dark.  Tell  him  lie  shall  die,  and  he 
^'  sighs  deeply,  but  he  knonx^s  it  as  well  as  you.  Proceed, 
'^  and  say  that  after  death  comes  judgment,  and  the  poor 
"  man  believes  and  trembles ;  and  yet,  after  all  this,  he 
"  runs  to  commit  his  sin  with  as  certain  an  event  and 
"  resolution  as  if  he  knenv  no  argument  against  it. 

"  Now  since,  at  the  same  time,  we  see  other  persons, 
"  not  so  learned,  it  may  be,  not  so  much  versed  in  the 
"  scriptures^  yet  they  say  a  thing  is  good  and  lay  hold  of 
"  it.  They  believe  glorious  things  of  heaven,  and 
*'  they  live  accoixlingly,  as  men  that  believe  themselves. 
"  What  is  the  reason  of  this  difference?  They  both  read 
*'  the  scriptures ;  they  read  and  hear  the  same  sermons ; 
"  they  have  capable  understandings ;  they  both  believe 
"  what  they  hear  and  what  they  read ;  and  yet  the  e^ent 
"  is  vastly  different.  The  reason  is  that  which  I  am  now 
<'  speaking  of:  the  one  understands  by  one  principle,  the 
^^  other  by  another;  the  one  understands  by  nature,  the 
*'  other  by  grace  ;  the  one  by  human  learning,  the  other 
<<  by  DIVINE}  the  one  reads  the  scriptures  without,  and 


CHRISTIAN   PHILOSQPHT.  45 

"  the  other  within ;  the  one  understands  as  a  son  of  man, 
"  the  other  as  a  son  of  God;  the  one  perceives  by  the 
"  pro]X)rtions  of  the  world,  the  other  by  the  measures 
*'  of  the  Spirit;  the  one  understands  by  reason,  the 
"  other  by  love;  and  therefore  he  does  not  only  under- 
"  stand  the  sermons  of  the  Spirit,  and  perceive  their 
<'  MEANING,  but  he  pierces  deeper,  and  knows  the  mean- 
"  ing- of  that  meaning ;  that  is,  the  secret  of  the  Spi- 
"  RiT,  that  which  is  spiritually  discerned,  that  which 
^'  gives  life  to  the  proposition  and  activity  to  the  soul- 
"  And  the  reason  is,  that  he  hath  a  divine  principle 
"  within  him,  and  a  new  understanding ;  that  is  plainly, 
"  he  hath  love,  and  that  is  more  than  knowledge,  as 
"  was  rarely  well  observed  by  St.  Paul.  Knowledge 
"  puffeth  up ;  but  charity  *  edifieth ;  that  is,  charity 
"  maketh  the  best  scholars.  No  sermons  can  build  you 
^'  up  a  holy  building  to  God,  unless  the  love  of  God  be  in 
"  your  hearts,  and  purify  your  souls  from  all  filthiness 
"  of  the  flesh  and  spirit. 

"  A  good  life  is  the  best  way  to  understand  wisdom 
"  and  religion,  because,  by  the  exfieriences  and  relishes 
"  of  religion,  there  is  conveyed  to  them  a  sweetness  to 
"  which  all  wicked  men  are  strangers.     There  is  in  the 
"  things  of  God,  to  those  who  practise  them,  a  delicious- 
"  ness  that  makes  us  love  them,  and  that  love  admits  us 
'^  into  God's  cabinet,  and  strangely  clarifies  the  under - 
*'  standing  by  the  pMriJication  of  the  heart.     For  when 
"  our  reason  is  raised  up  by  the  Spirit  of  Christ,  it  is 
"  turned  quickly  into  experience;  when  our  faith  re-- 
"  lies  upon  the  principles  of  Christ,  it  is  changed  into 
<^  vision;  and  so  long  as  we  know  God  only  in  the  ways 
"  of  men,  by  contentious  learning,  by  arguing  and  dis- 
<^  pute,  we  see  nothing  but  the  shadow  of  him,  and  in 
<'  that  shadow  we  meet  with  many  dark  appearances, 

*  Ayat^jj— Love  of  God. 


44  CHRISTIAN   PHILOSOPHr, 

"  little  certainty,  and  much  conjecture;  but  when  we 
*'  know  him  Xoyco  otTFo^otvrtKu^  yotMv^  voi^iky  with  the  eyes 
"  of  holiness  and  the  instruction  of  gracious  experiences, 
*<  with  a  quiet  spirit  and  the  peace  of  enjoyment,  t/ien 
"  we  shall  hear  what  we  never  heard,  and  see  what  our 
^'  eyes  never  saw;  then  the  mysteries  of  Godliness  shall 
"  be  open  unto  us,  and  clear  as  the  windows  of  the 
"  morning;  and  this  is  rarely  well  expressed  by  the 
"  apostle.  ''  If  we  stand  up  from  the  dead  and  awake 
"  from  sleep,  then  Christ  shall  give  us  light." 

"  For  though  the  scriptures  themselves  are  Avritten 
"  by  the  Spirit  of  God,  yet  they  are  written  within  and 
<^  without;  and  besides  the  light  that  shines  upon  the 
^'  face  of  them,  unless  there  be  a  light  shilling  within  our 
<'  hearts^  unfolding  the  leaves,  and  interpreting  the  mys- 
^^  terious  sense  of  the  Spirit,  convincing  our  consciences 
"  and  preaching  to  our  hearts ;  to  look  for  Christ  in  the 
^'  leaves  of  the  gospel,  is  to  look  for  the  living  among 
"  the  dead.  There  is  a  life  in  them ;  but  that  life  is, 
"  according  to  St.  Paul's  expression,  hid  with  Christ  in 
*'  God,  and  unless  the  spirit  of  God  draw  it  forth,  ive 
^'  shall  not  be  able. 

"  Human  learning  brings  excellent  ministeries  to- 
^^  wards  this:  it  is  admirably  useful  for  the  reproof  of 
"  heresies,  for  the  detection  of  fallacies,  for  the  letter 
"  of  the  scriptures,  for  collateral  testimonies^  for  exterior 
"  advantages;  but  there  is  something  beyond  this,  that 
"  human  learning  without  the  addition  of  divine  can 
"  never  reach. 

"  A  good  man,  though  unlearned  in  secular  know* 
"  ledge,  is  like  the  windows  of  the  temple,  narrow  with- 
"  out  and  broad  within ;  he  sees  not  so  much  of  what 
"  profits  not  abroad^  but  whatsoever,  is  within^  and  con- 
"  cerns  religion  and  the  glorifications  of  God,  that  he 
*'  sees  with  a  broad  inspection ;  but  all  human  learning 
^'  without  God  is  but  blindness  and  folly.     One  man 


CHRISTIAN   PHILOSOPNT.  45 

"  discourses  of  the  sacrament,  another  receives  Christ ; 
"  one  discourses  for  or  against  transubstantiation ;  but 
"  the  good  man  feeis  himself  to  be  changed,  and  so 
"  joined  to  Christ,  that  he  only  understands  the  true 
<'  sense  of  transubstantiation  while  he  becomes  to  Christ 
"  bone  of  his  bone,  flesh  of  his  flesh,  c^nd  of  the  same 
"  spirit  with  his  Lord. 

<^  From  holiness  we  have  the  best  instruction.  For 
"  that  which  we  are  taught  by  the  Holy  Spirit  of  God, 
"  this  new  nature,  this  vital  principle  Vv'ithin  us,  it  is  that 
"  which  is  worth  our  learning:  not  vain  and  empty,  idle 
''  and  insignificant  notions,  in  which,  when  you  have 
"  laboured  till  your  eyes  are  fixed  in  their  orbs,  and  your 
"  flesh  unfixed  from  its  bones,  you  are  no  better  and  no 
"  wiser.  If  the  Spirit  of  God  be  your  teacher,  he  will 
"  teach  you  such  truths  as  will  make  you  know  and  love 
*'  God,  and  become  like  to  him,  and  enjoy  him  forever, 
"  by  passing  from  similitude  to  union  and  eternal  fruition. 

^'  Too  many  scholars  have  lived  upon  air  and  empty 
"  notions  for  many  ages  past,  and  troubled  themselves 
"  with  tying  and  untying  knots,  like  hypochondriacs  in 
"  a  fit  of  melancholy,  thinking  of  nothings,  and  troub- 
"  ling  themselves  with  nothings,  and  falling  out  about 
"  nothings,  and  being  very  wise  and  very  learned  in 
"  things  that  are  not,  and  work  not,  and  were  never 
<*  planted  in  Paradise  by  the  fi^nger  of  God.  If  the  Spi- 
"  rit  of  God  be  our  teacher,  we  shall  learn  to  avoid  evil 
"  and  to  do  good,  to  be  wise  and  to  be  holy,  to  be  pro- 
"  fitable  and  careful ;  and  they  that  walk  in  this  way  shall 
"  find  more  peace  in  their  consciences,  more  skill  in 
"  THE  SCRIPTURES, moresatisfaction in theirdoubts, than 
"  can  be  obtained  by  all  the  polemical  and  impertinent 
"  disputations  of  the  world.  The  .yaan  that  is  wise,  he 
"  that  is  conducted  by  the  Spirit  of  God,  knows  better 
"  in  what  Christ's  kingdom  doth  consiiit  than  to  throw 
<^  away  his  time  and  interest,  his  peace  and  safety,  for 


46  CHRISTIAN  PHILOSOPHT. 

"  what?  for  religion?  no:  for  the  body  of  religion?  not 
"  so  much :  for  the  garment  of  the  body  of  religion  ?  no, 
"  not  for  so  much :  but  for  the  friyiges  of  the  garment 
"  of  the  body  of  religion ;  for  such,  and  no  better,  are 
*^  many  religious  disputes;  things,  or  rather  circum- 
"  stances  and  manners  of  things,  in  which  the  soul  and 
"  spirit  are  not  at  all  concerned.  The  knowledge  which 
"  comes  from  godliness  is  ^non^ov  rt  'Kota-n^  ctTroht^iMgy 
"  something  more  certain  and  divine  than  all  demon- 
^'  stration  and  human  learning. 

"  And  now  to  conclude : — to  you  I  speak,  fathers  and 
"  brethren,  you  who  are  or  intend  to  be  of  the  clergy ; 
"  you  see  here  the  best  compendium  of  your  studies,  the 
"  best  alleviation  of  your  labours,  the  truest  method  of 
"  wisdom-  It  is  not  by  reading  multitudes  of  books, 
"  but  by  studying  the  truth  of  God;  it  is  not  by  labori- 
*'  ous  commentaries  of  the  doctors  that  you  can  finish  your 
"  work,  but  the  exposition  of  the  Spirit  of  God ;  it  is  not 
"  by  the  rules  of  metaphysics,  but  by  the  proportions  of 
^'  holiness ;  and  when  all  books  are  read,  and  all  argu- 
"  ments  examined,  and  all  authorities  alledged,  nothing 
*'  can  be  found  to  be  true  that  is  unholy.  The  learning 
<'  of  the  fathers  was  more  owing  to  their  piety  than  their 
"  skill,  more  to  God  than  to  themselves.  These  were 
"  the  men  that  prevailed  against  error,  because  they 
"  lived  according  to  truth.  If  ye  walk  in  light,  and  live 
<'  in  the  spirit,  your  doctrines  will  be  true,  and  that 
<'  truth  will  prevail. 

"  I  pray  God  to  give  you  all  grace  to  follow  this  wis- 
"  dom,  to  study  this  learning,  to  labour  for  the  under- 
"  standing  of  godliness;  so  your  time  and  your  studies, 
"  your  persons  and  your  labours,  will  be  holy  and  use- 
"  ful,  sanctiiied  ancLblessed,  beneficial  to  men  and  pleas- 
"  ing  to  God,  through  him  who  is  the  wisdom  of  the 
*<  Father,  who  is  made  to  all  that  love  him,  wisdom,  and 
^'  righteousness,  and  sanctification,  and  redemption.*' 


CHRISTIAN   PHILOSOPHr.  47 

Will  any  one  among  our  living  theologists  controvert 
the  merits  of  Bishop  Taylor?  Is  there  one  whom  the 
public  judgment  will  place  on  an  equality  with  him? 
Will  any  one  stigmatize  him  as  an  ignorant  enthusiast? 
His  strength  of  understanding  and  powers  of  reasoning 
are  strikingly  exhibited  in  liis  Ductor  dubitantium^  in  his 
Liberty  of  Jirophesying^  and  in  his  polemical  writings.     I 
must  conclude,  that  he  understood  the  Christian  religion 
better  than  most  of  the  sons  of  men ;  because,  to  abili- 
ties of  the  very  first  rank,  he  united  in  himself  the  finest 
feelings  of  devotion.     His  authority  must  have  weight 
with  all  serious  and  humble  inquirers  into  the  subject  of 
Christianity,  and  his  authority  strongly  and  repeatedly 
inculcates  the  opinion  which  I  wish  to  maintain,  that 
the  best  evidence  of  the  truth  of  our  religion  is  derived 
from  the  operation  of  the  Holy  Spirit  on  every  heart 
which  is  disposed  to  receive  it. 

And  I  wish  it  to  be  duly  attended  to,  that  the  discourse 
from  which  the  above  extracts  are  made,  was  not  ad- 
dressed to  a  popular  assembly,  but  to  the  clergy  of  an 
university,  and  at  a  solemn  visitation.     The  Bishop  evi- 
dently wished  that  the  doctrines  which  he  taught  might 
be  disseminated  among  the  people  by  the  parochial  cler- 
gy.    They  were  disseminated;  and  in  consequence  of 
it,  Christianity  flourished.    They  must  be  again  dissemi- 
nated by  the  Bishops  and  all  parochial  clergy,  if  they 
sincerely  wish  to  check  the  progress  of  infidelity.     The 
minds  of  men  must  be  impressed  with  the  sense  of  an 
influential  divinity  in  the  Christian  religion,  or  they 
will  reject  it  for  the  morality  of  Socrates,  Seneca,  the 
modern  philosophers,  and  all  those  plausible  reasoners, 
to  whom  this  world  and  the  things  which  are  seen  are  the 
chief  objects  of  attention.     The  old  divines  taught  and 
preached  with  wonderful  efficacy,  because  they  spoke  as 
men  having  authority  from  the  Holy  Ghost,  and  not  as 
the  disputers  of  this  world,  proud  gf  a  little  science  ac- 


48  CHRIS^tJAN  PHILOSOPHT. 

quired  from  heathen  writers  in  the  cloisters  of  an  acade- 
my. There  was  a  celestial  glory  diiTused  around  the 
pulpits  of  the  old  divines ;  and  the  hearers,  struck  with 
veneration,  listened  to  the  preacher  as  to  an  undoubted 
oracle.  Full  of  grace  were  his  lips;  and  lyioral  truth 
was  beautifully  illuminated  by  divine*  She  easily  won 
and  firmly  fixed  the  affections  of  men,  clothed,  as  she 
was,  with  light  as  with  a  garment. 


SECTION  VII. 


Passages  fi^om  the  celebrated  Mr.  John  Smith,  Fellow  of 
Queen's  College^  Cambridge^  corroborative  of  the  Opinion 
that  the  best  Evidence  of  the  Christian  Religion  arisen 
from  the  Energy  of  the  Holy  Spirit"^, 


D, 


'  1  VINE  truth  is  not  to  be  discerned  so  much 
"  in  a  man's  brain  as  in  his  heart.  There  is  a  divine 
"  and  spiritual  sense  which  alone  is  able  to  converse  in- 
"  ternally  with  the  life  and  soul  of  divine  truth,  as  mix- 
"  ing  and  uniting  itself  with  it ;  while  vulgar  minds  be- 
"  hold  only  the  body  and  outside  of  it.  Though  in  itself 
"  it  be  most  intelligible,  and  such  as  the  human  mind 
"  may  most  easily  apprehend,  yet  there  is  an  incrus- 
"  T  ATI  ON,  as  the  Hebrew  t  writers  call  it,  upon  all  cor- 
"  rupt  minds,  which  hinders  the  lively  taste  and  relish 
"  of  it. 

^'  The  best  acquaintance  with  religion  is  a  know- 
^^  LEDGE  TAUGHT  OF  GoD^::  it  is  a  light  vi'iiich  de- 
"  scends  from  heaven,  which  alone  is  able  to  guide  and 
<'  conduct  the  souls  of  men  to  that  heaven  whence  it 

♦  See  his  Select  Discourses. 
■   f  Incrustamentum  inimutiditiei'^An  incrustation  of  filth. 


CHRISTIAN  PHILOSOPHT.  49 

"  comes.  The  Christian  religion  is  an  injBux  from  God 
<'  upon  the  minds  of  good  men ;  and  the  great  design  of 
*^  the  gospel  is  to  unite  human  nature  to  divinity. 

^^  The  gospel  is  a  mighty  efflux  and  emanation  of  life 
*^  and  spirit,  freely  issuing  forth  from  an  omnipotent 
"  source  of  grace  and  love ;  that  godlike,  vital  influence, 
"  by  which  the  Divinity  derives  itself  into  the  souls  of 
"  men,  enlivening  and  transfoniiing  them  into  its  own 
"  likeness,  and  strongly  imprinting  upon  them  a  copy  of 
*'  its  own  beauty  and  goodness :  like  the  spiritual  virtue 
"  of  the  heavens,  which  spreads  itself  freely  upon  the 
"  lower  world,  and  subtilely  insinuating  itself  into  this 
"  benumbed,  feeble,  earthly  matter,  begets  life  and  mo- 
"  tion  in  it ;  briefly,  it  is  that  whereby  God  comes  to 
"  dwell  in  us,  and  we  in  him. 

"  The  apostle  calls  the  law,  the  ministration  of  the 
"  letter  and  of  death,  it  being  in  itself  but  a  dead  letter, 
"  as  all  that  which  is  without  a  man's  soul  must  be ;  but 
"  on  the  other  side,  he  calls  the  gospel,  because  of  the 
"  intrinsical  and  vital  administration  of  it  in  living  im- 
^'  pressions  upon  the  souls  of  men,  the  ministration  of  the 
"  spirit  J  and  the  ministration  of  righteousness ;  by  which 
"  he  cannot  mean  the  history  of  the  gospel,  or  those 
"  CREDENDA  propouttdcd  to  US  to  bclieve ;  for  this  would 
"  make  the  gospel  itself  as  much  an  external  thing  as 
"  the  law  was ;  and  so  we  see  that  the  preaching  of 
"  Christ  crucified  was  to  the  Jews  a  stumbling  Mock  ^  and 
«  to  the  Greeks  foolishness.  But  indeed  he  means  a 
"  VITAL  EFFLUX  from  God  upon  the  souls  of  men, 
"  whereby  they  are  made  partakers  of  life  and  strength 
^'  from  him. 

"  Though  the  history  and  outward  communication  of 
"  the  gospel  to  us  in  scrifitis  is  to  be  always  acknowledged 
"  as  a  special  mercy  and  advantage,  and  certainly  no  less 
"  privilege  to  the  Christians,  than  it  was  to  the  Jews,  to 
♦^  be  the  depositaries  of  the  oracles  of  God,  yet  it  is  plain 


50  CHRJS'TJAN   PHILOSOPHT. 

"  that  the  apostle,  where  he  compares  the  law  and  the 
«  gospel,  means  something  which  is  more  than  a  piece 
"  of  book-learning,  or  an  historical  narration  of  the  free 
"  love  of  God,  in  the  several  contrivances  of  it  for  the 
"  redemption  of  mankind, 

"  The  evangelical  or  new  law  is  an  efflux  of  life  and 
«  power  from  God  himself,  the  original  of  life  and 
«  power,  and  produceth  life  wherever  it  comes;  and  to 
"  this  double  dispensation  of  law  and  gospel  does  St. 
"  Paul  clearly  refer,  2  Cor.  iii.  3.  You  are  the  epistle 
«  of  Christ  ministered  by  us,  written  not  with  ink, 
<'  but  with  the  spirit  of  the  living  Goj>.—Mt  in 
«  tables  of  stone;  which  last  words  are  a  plain  gloss  upon 
"  that  mundane  kind  of  administering  the  law,  in  a  mere 
"  external  way,  to  which  he  opposeth  the  gospel. 

"  The  gospel  is  not  so  much  a  system  and  body  of 
"  saving  divinity,  as  the  spirit  and  vital  influence  of  it 
<'  spreading  itself  over  all  the  powers  of  men^s  souls,  and 
"  quickening  them  into  a  divine  life;  it  is  not  so  pro- 
^'  perly  a  doctrine  that  is  wrapt  in  ink  and  paper,  as  it 
«  isviTALis  sciENTiA,  a  Uviug  imprcssiou  made  ou  the 
"  soul  and  spirit.  The  gospel  does  not  so  much  con- 
"  sist  in  verbis  as  in  virtute ;  in  the  written  word,  as  in 
"  an  internal  energy." 

He  who  wishes  to  have  an  adequate  idea  of  this  pro- 
found scholar  and  most  excellent  man,  will  find  a  pleas- 
ing account  of  him  in  Bishop  Patrick's  sermon  at  his 
funeral,  subjoined  to  the  Select  Discourses,  which 
abound  with  beautiful  passages,  illustrative  of  the  true 
Christian  philosophy. 


CHRISTIAN    PHILOSOPHT.  5\ 


SECTION  VIII. 

Dr.  Isaac  Barrow's  Otiinion  of  the  Evidence  of  Christi' 
unity ^  afforded  by  the  ilhiminating  Ofieration  of  the  Holy 
Sfiirit;  and  on  the  Holy  Sjiirit  in  general, 

"  \J  UR  reason  is  shut  up,  and  barred  with  va- 
''  rious  appetite35  humours,  and  passions  against  gospel 
"  truths;  nor  can  we  admit  them  into  our  hearts,  except 
^'  God,  by  his  spirit,  do  set  op.en  our  mind,  and  work  a 
''  free  passage  for  them  into  us.  It  is  he  who  com- 
"  manded  the  light  to  shine  out  of  darkness,  that  must, 
"  as  St.  Paul  speaketh,  illustrate  our  hearts  with  the  knovj^ 
"  ledge  of  these  things.  An  unction  from  the  Holy  One> 
''  clearing  our  eyes,  softening  our  hearts,  healing  our 
"  distempered  faculties,  must,  as  St.  John  informeth  us, 
"  TEACH  and  persuade  us  this  sort  of  truths.  A  hearty 
^'  belief  of  these  seemingly  incredible  propositions  must 
"  indeed  be,  as  St.  Paul  calleth  it,  the  gift  of  God,  pro- 
"  ceeding  from  that  Spirit  of  faith  whereof  the  same 
"  apostle  speaketh;  such  faith  is  not,  as  St.  Basil  saith, 
*'  engendered  by  geometrical  necessities^  but  by  the  ef- 
"  fectual  operations  of  the  Holy  Ghost.  Flesh  and 
"  blood  will  not  reveal  to  us,  nor  can  any  man  with 
"  clear  confidence  say  that  Jesus  is  the  Lord  (the  Mes- 
"  siAS,  the  infallible  Prophet,  the  universal  Lawgiver, 
"  the  Son  of  the  living  God)  but  by  the  Holy  Ghost. 
"  Every  spirit  which  sincerely  confesseth  him  to  be  the 
"  Christ,  we  may,  with  St.  John,  safely  conclude  to  be 
"  of  God;  for  of  ourselves  we  are  not  sufficient,  as  the 
"  apostle  says,  XoyiZ^icr^oci  n^  to  reason  out  or  collect  any 
"  of  these  things.  We  never,  of  our  own  accord,  with- 
*'  out  DIVINE  ATTRACTION^  should  co?ne  tmto  Christ;  that 
"  is,  should  effectually  consent  unto  and  embrace  his  in- 
*'  stitution,  consisting  of  such  unfilausible  propositions 


52  CHRISTIAN  PHJLOSOPHr. 

*^  and  precepts.  Hardly  would  his  own  disciples,  who 
f '  had  so  long  enjoyed  the  light  of  his  conversation  and 
"  instruction,  admitted  it,  if  he  had  not  granted  them 
"  that  Sfiirit  of  truths  whose  work  it  was  oS>jyg;F,  to  lead 
"  them  in  this  unknown  and  uncouth  way ;  otmy[iXXuv  to 
"  tell  them  again  and  again,  that  is,  to  instil  and  incul- 
"  cate  these  crabbed  truths  upon  them;  vTrd/^t/Ltvyio-y^iiv,  to 
"  admonish,  excite,  and  urge  them  to  the  marking  and 
"  minding  them ;  hardly,  I  say,  without  the  guidance  of 
"  this  Spirit,  would  our  Lord's  disciples  have  admitted 
"  divers  evang-elical  truths,  as  our  Lord  himself  told 
"  them.  I  have,  said  he,  many  things  beside  to  say  to 
*'  you,  but  ye  cannot  as  yet  bear  them ;  but  when  he,  the 
"  Spirit  of  truth,  shall  come,  he  shall  conduct  you  into 

<'  ALL  TRUTH. 

"  As  for  the  mighty  sages  of  the  world,  the  learned 
^^  scribes,  the  subtle  disputers,  the  deep  politicians,  the 
"  wise  men  according  to  the  flesh,  the  men  of  most  re- 
"  fined  judgment  and  imfiroved  reason  in  the  world's 
"  eye,  they  were  more  ready  to  deride  than  to  regard, 
"  to  impugn  than  to  admit  these  doctrines;  to  the 
"  Greeks,  who  sought  wisdom,  the  preaching  of  them 
"  seemed  foolishness. 

"  It  is  true,  some  few  sparks  or  flashes  of  this  divine 
"  knovvledge  may  possibly  be  driven  out  by  rational  con- 
"  sideration.  Philosophy  may  yield  some  twilight  glim- 
'^  merings  thereof.  Common  reason  may  dictate  a  faint 
"  consent  unto,  may  produce  a  cold  tendency  after  some 
^'-  of  these  things ;  but  a  clear  perception^  and  a  resolute 
''  persuasion  of  mind,  that  full  assurance  of  faith  and  in- 
"  flexible  confession  of  hope  o^oAoy^at  tjj?  iXTrt^dg  ujcXtvYHy 
"  which  the  apostle  to  the  Hebrews  speaks  of,  that  full 
"  assurance  of  understanding,  that  abundant  knowledge 
"  of  the  divine  will  in  all  spiritual  wisdom  and  under- 
"  standing,  with  which  St.  Paul  did  pray  that  his  Colos- 
"  sians  might  be  replenished;  these  so  perfect  iUustra- 


CHRISTIAN   PHILOSOPIir.  53 

"  tions  of  the  mind,  so  powerful  convictions  of  the  heart, 
"  do  argue  immediate  influences  from  the  Fountain  of  life 
"  and  wisdom,  the  divine  Spirit.  No  external  in- 
"  struction  could  infuse,  no  interior  discourse  could  ex- 
"  cite  them;  could  penetrate  these  opacities  -of  igno- 
"  ranee,  and  dissipate  these  thick  mists  of  prejudice, 
"  wherein  nature  and  custom  do  involve  us;  could  so 
"  thoroughly  awaken  the  lethargic  stupidity  of  our  souls; 
"  could  supple  the  refractory  stiffness  of  our  wills;  could 
"  mollify  the  stony  hardness  of  our  hearts;  could  void 
''  our  natural  aversion  to  such  things,  and  quell  that 
"  (p^oy/i/^u,  (rai^y.6^^  that  carnal  mind,  which,  St.  Paul  says,  is 
"  enmity  against  God,  for  it  is  not  subject  to  the  law  of  God, 
"  neither  indeed  can  be ;  could  depress  those  wJ/^^^ctT^, 
''  those  lofty  towers  of  self-conceit,  reared  against  the 
''  knowledge  of  God,  and  demolish  those  oy^v^o}(zoi,^ci^ 
"  those  bulwarks  of  self-will  and  perverse  stomach,  op- 
"  posed  against  the  impressions  of  divine  faith,  and  cap- 
"  tivate  TToiv  voij^cft,  every  conceit  and  device  of  ours  to 
''  the  obedience  of  Christ  and  his  discipline.  Well, 
^'  therefore,  did  St.  Paul  pray  m  behalf  of  his  Ephesians, 
"  that  God  would  bestow  on  them  the  Spirit  of  wis- 
"  dom  and  revelation  in  the  acknowledgment  of  him, 
"  and  that  the  eyes  of  their  mind  might  be  enlightened, 
*  so  as  to  know  the  hope  of  their  calling;  that  is,  to  un- 
*'  derstand  and  believe  the  doctrines  of  Clinstianity.**** 
"  We  proceed  now  to  the  peculiar  offices,  functions, 
"  and  operations  of  the  Holy  Spirit:  Many  such  there 
"  are  in  an  especial  manner  attributed  or  appropriated 
"  to  him;  which,  as  they  respect  God,  seem  reducible 
"  to  two  general  ones:  the  declaration  of  God's  mind, 
"  and  the  execution  of  his  will;  as  they  are  referred  to 
"  man,  (for  in  regard  to  other  beings,  the  scripture  doth 
"  not  so  much  consider  what  he  performs,  it  not  concern- 
"  ing  us  to  know  it  J  are  especially  the  producing  in  us 
"  all  actions  requisite  or  conducible  to  our  eternal  luippi- 

£  2 


54  CHRISTIAN  PHILOSOPHT, 

^^  ness  and  salvation ;  to  which  may  be  added,  the  inter- 
*^  cession  between  God  and  man,  which  jointly  respect 
"  both. 

"  First,  it  is  his  especial  work  to  disclose  God*s  mind 
"  to  us ;  whence  he  is  styled  the  Sfiirit  of  truths  the  Sfii- 
^^  rit  of  firofihecy^  the  S/iirit  of  revelation;  for  that  all 
*'  supernatural  light  and  wisdom  have  ever  proceeded 
^'  from  him.  He  instructed  all  the  prophets  that  have 
"  been  since  the  world  began^  to  know,  he  enabled  them 
"  to  speak^  the  mind  of  God  concerning  things  present 
"  and  future.  Holy  men  (that  have  taught  men  their 
"  duty,  and  led  them  in  the  way  to  bliss)  were  but  his 
"  instruments  speaking  as  they  were  moved  by  the  Holy 
^«  Ghost. 

"  By  his  inspiration  the  holy  scriptures  (the  most  full 
"  and  certain  witness  of  God's  mind,  the  law  and  testi- 
"  mony  by  which  our  life  is  to  be  directed  and  regulated) 
**  were  conceived.  He  guided  the  apostles  in  all  truthj 
"  and  by  them  instructed  the  world  in  the  knowledge  of 
^  God's  gracious  intentions  towards  mankind,  and  in  all 
'^  the  holy  mysteries  of  the  gospel :  That  which  in  other 
^'  ages  was  not  made  known  unto  the  sons  of  meriy  as  it  is 
*'  now  revealed  unto  his  holy  apostles  and  prophets  by  the 
**  Spirit.  Eye  hath  not  seen^  nor  ear  heard^  neither  have 
"  entered  into  the  heart  ofman^  the  things  which  God  hath 
^^ prepiaredfor  them  that  love  him;  but  God  hath  revealed 
"  them  to  us  by  his  Spirit^  saith  St.  Paul.  jIU  the  knoiv- 
"  LEDGE  we  can  pretend  to  in  these  things  doth  proceed 
"  merely  from  his  revelation^  doth  wholly  rely  upon  his 
"  authority. 

"  To  him  it  especially  belongs  to  execute  the  will  of 
"  God,  in  matters  transcending  the  ordinary  power  and 
"  course  of  nature.  Whence  he  is  called  the  power  of 
"  the  Most  High^  (that  is,  the  substantial  power  and  vir- 
"  tue  of  God,)  the  finger  of  God  (as  by  comparing  the 
"  expression  of  St.  Luke  and  St.  Matthew  may  appear) ; 


CffHISflAK  PHILOSOPHY  55 

^^  and  whatever  eminent  God  hath  designed,  he  is  said 
"  to  have  performed  by  him;  by  him  he  framed  the 
"  world,  and  (as  Job  speaketh)  garnished  the  heavens. 
"  By  him  he  governeth  the  world,  so  that  all  extraordi- 
*'  nary  works  of  Providence,  (when  God,  beside  the  com- 
"  mon  law  and  usual  course  of  nature,  doth  interpose  to 
^'  do  any  thing,)  all  miraculous  performances  are  attri- 
"  buted  to  his  energy.  By  him  our  Saviour,  by  him 
"  the  apostles,  by  him  the  prophets,  are  expressly  said 
"  to  perform  their  wonderful  works ;  but  especially  by 
"  him  God  manages  that  great  work,  so  earnestly  de- 
"  signed  by  him,  of  our  salvation;  working  in  us  all 
"  good  dispositions,  capacifying  us  for  salvation,  direct- 
^'  ing  and  assisting  us  in  all  our  actions  tending  thereto. 
"  We  naturally  are  void  of  those  good  dispositions  in 
*^  understanding,  will,  and  affections  which  are  needful 
"  to  render  us  acceptable  unto  God,  fit  to  serve  and 
"  please  him,  capable  of  any  favour  from  him,  of  any 
*'  true  happiness  in  ourselves.  Our  minds  naturally 
"  are  blind,  ignorant,  stupid,  giddy,  and  prone  to  error, 
*^  especially  in  things  supernatural  and  spiritual,  and  ab- 
*•  stracted  from  ordinary  sense.  Our  wills  are  froward 
"  and  stubborn,  light  and  unstable,  inclining  to  evil,  and 
"  averse  from  what  is  truly  good ;  our  affections  are  very 
"  irregular,  disorderly,  and  unsettled ;  to  remove  which 
^^  bad  dispositions,  (inconsistent  with  God's  friendship 
"  and  favour,  driving  us  into  sin  and  misery,)  and  to 
"  beget  those  contrary  to  them,  the  knowledge  and 
"  belief  of  divine  truth,  a  love  of  goodness  and  delight 
"  therein ;  a  well  composed,  orderly,  and  steady  frame 
"  or  spirit,  God  in  mercy  doth  grant  to  us  the  virtue  of 
"  his  Holy  Spirit ;  who  first  opening  our  hearts^  so  as  to 
"  let  in  and  apprehend  the  light  of  divine  truth,  then, 
"  by  representation  of  proper  arguments,  persuading 
"  our  reason  to  embrace  it,  begetteth  divine  knowledge, 
"  wisdom,  and  faith  in  our  minds,  which  is  the  work  of 


56  CHRISTIAN   PHILOSOPHT. 

"illumination  and  instruction,  the  first  part  of  his  office 
"  respecting  our  salvation, 

"  Then  by  continual  impressions  he  bendeth  our  in- 
"  clinations,  and  moUifieth  our  hearts,  and  tempereth 
"  our  affections  to  a  willing  compliance  with  God's  will, 
"  and  a  hearty  complacence  in  that  which  is  good  and 
"  pleasing  to  God;  so  breeding  all  pious  and  virtuous 
*'  inclinations  in  us,  reverence  towards  God,  charity  to 
"  men,  sobriety  and  purity  as  to  ourselves,  with  the  rest 
"  of  those  amiable  and  heavenly  virtues  of  soul,  which 
''  is  the  work  of  sanctification,  another  great  part  of  his 
^'  office. 

"  Both  these  operations  together  (enlightening  our 
"  minds,  sanctifying  our  wills  and  affi^ctions)  do  consti- 
"  tute  and  accomplish  that  work,  which  is  styled  the 
"  regeneration,  renovation,  vivification,  new  creation, 
"  resurrection  of  a  man;  the  faculties  of  our  souls  being 
"  so  improved,  that  we  become,  as  is  were,  other  men 
"  thereby ;  able  and  apt  to  do  that  for  which  before  we 
"  were  altogether  indisposed  and  unfit. 

"  He  also  directeth  and  governeth  our  actions,  con- 
"  tinually  leading  and  moving  us  in  the  ways  of  obedi- 
"  ence  to  God's  holy  will  and  law.  As  we  live  by  him, 
"  (having  a  new  spiritual  life  implanted  in  us,)  so  we 
"  ivalk  by  him^  are  continually  led  and  acted  by  his  con- 
"  duct  and  help.  He  reclaimeth  us  from  error  and  sin ; 
"  he  supporteth  and  strengtheneth  us  in  temptation;  he 
"  adviseth  and  admonisheth,  exciteth  and  encourageih 
"  us  to  all  works  of  piety  and  virtue. 

"  Particularly  he  guideth  and  quickeneth  us  in  devo- 
*'  tion,  shewing  us  what  we  should  ask,  raising  in  us  holy 
"  desires  and  comfortable  hopes,  disposing  us  to  ap- 
"  pmach  unto  God  with  firm  dispositions  of  mind,  love, 
"  and  reverence,  and  humble  confidence. 

"  It  is  also  a  notable  part  of  the  Holy  Spirit's  office  to 
"  comfort  and  sustain  us  in  all  our  religious  practice,  so 


CHRISTIAN  PHILOSOPRT.  57 

"  particularly  in  our  doubts,  difficulties,  distresses,  and 
*'  afflictions;  to  beget  joy,  peace,  and  satisfaction  in  us, 
"  in  all  our  performances,  and  in  all  our  sufferings, 
<*  whence  the  title  of  Comforter  belongeth  to  him. 

^'^t  is  also  another  part  thereof  to  assure  us  of  God's 
"  gracious  love  and  favour,  and  that  we  are  his  children ; 
"  confirming  in  us  the  hopes  of  our  everlasting  inheri- 
"  tance.  We  feeling  ourselves  to  live  spiritually  by  him, 
"  to  love  God  and  goodness,  to  thirst  after  righteousness, 
"  and  to  delight  in  pleasing  God,  are  thereby  raised  to 
"  hope  God  loves  and  favours  us;  and  that  he  having, 
"  by  so  authentic  a  seal,  ratified  his  word  and  promise, 
*'  having  already  bestowed  so  sure  a  pledge,  so  precious 
"  an  earnest,  so  plentiful  first-fruits,  v^^ill  not  fail  to 
^'  make  good  the  remainder  designed  and  promised  us, 
"  of  everlasting  joy  and  bliss.'* 

Let  no  man  be  afraid  or  ashamed  of  maintaining 
opinions  on  the  divine  energy^  which  are  thus  supported 
by  the  first  of  scholars  and  philosophers,  Isaac  Bar- 
row. 


SECTION  IX. 


Bishofi  Bull's  Oftinion  on  the  Evidence  of  the  Spirit  of 
God  on  the  Mind  of  Man^  and  its  Union  vjith  it ;  the 
loss  of  that  Spirit  by  Adam's  Fall^  and  the  Recovery  of 
it  by  Christy 

"  A  HE  second  way,"  says  Bishop  Bull,  "  by 
"  which  the  Spirit  of  God  witnesseth  with  our  spirit, 
"  that  w^e  are  the  sons  of  God,  is  by  enlightening  our 
"  understandings,  and  strengthening  the  eyes  of  our 
"  minds,  as  occasion  requires,  to  discern  those  gracious 
*'  fruits  and  eftects  which  God  hath  wrought  in  us. 


58  CHRISflAN   PHILOSOPHT. 

"  The  Spirit  of  God,  which  in  the  first  beginning  of 
"  things  moved  upon  the  face  of  the  great  deep,  and  in- 
"  vigo rated  the  chaos,  or  dark  and  confused  heap  of 
"  things,  and  caused  light  to  shine  out  of  that  darkness, 
"  can,  with  the  greatest  ease,  when  he  pleases,  cause 
"  the  light  of  divine  consolation  to  arise  and  shine  upon 
"  the  dark  and  disconsolate  soul.  And  this  he  often 
"  doth.  I  iTiay  here  appeal  to  the  experience  of 
"  many  good  Christians,  who  sometimes  find  a  sudden 
"  joy  coming  into  their  minds,  enlightening  their 
"  understandings,  dispelling  all  clouds  from  thence, 
"  warming  and  enlivening  their  affections,  and  enabling 
"  them  to  discern  the  graces  of  God  shining  in  their 
'^  brightness,  and  to  feel  them  vigorously  acting  in 
"  their  souls,  so  that  they  have  been,  after  a  sort, 
"  transfigured  with  their  Saviour,  and  wished,  with 
"  St.  Peter,  that  they  might  always  dwell  on  that  mount 
"  Tabor.**** 

"  Man  may  be  considered  in  a  double  relation ;  first 
"  in  relation  to  ihQnatiiral^  animal^  and  earthly  life;  and 
"  so  he  is  a  perfect  man,  that  hath  only  a  reasoimhle  soul 
''  and  body  adapted  to  it;  for  the  powers  and  faculties 
"  of  these  are  sufficient  to  the  exercise  of  the  functions 
^'  and  operations  belonging  to  such  a  life.  But  secondly, 
"  man  may  be  considered  in  order  to  a  suheriiatural  end, 
"  and  as  designed  to  a  spiritual  and  celestial  life;  and  of 
"  this  life  the  Spirit  of  God  is  the  principle.  For 
**  man's  natural  powers  and  faculties,  even  as  they  were 
"  before  the  fall,  entire,  were  not  sufficient  or  able 
"  of  themselves  to  reach  such  a  supernatural  end,  but 
"  needed  the  power  of  the  divine  Spirit  to  strengthen, 
''  elevate,  and  raise  them.  He  that  denies  this,  opposes 
*<  himself  against  the  stream  and  current  of  the  holy 
*'  scriptures,  and  the  consent  of  the  Catholic  church. 
"  Therefore  to  the  perfect  constitution  of  man,  consi- 
*<  dered  in  this  relation,  a  reasonable  soul  and  a  body 


CHRISriAN   PHILOSOPHT^  59 

*^  adapted  thereunto  are  not  sufficient;  but  there  is  ne- 
*'  cessarily  required  an  union  of  the  divine  Spirit  with 
"  both,  as  it  were  a  third  essential  principle. 
"  This,  as  it  is  a  certain  truth,  so  it  is  a  gteat  mystery 
"  OF  Christianity.**** 

"  The  great  Basil,  in  his  homily  intitled.  Quod  Deiis 
"  non  est  Author  p^eccati^  speaking  of  the  nature  of  man, 
*^  as  it  was  at  first  created,  hath  these  words:  *  What 
"  was  the  chief  or  princifial  good  it  enjoyed?  The  asses- 
"  sioN  OF  God  and  it's  conjunction  with  him  bt  love; 
^^  from  which^  when  it  felly  it  became  defiraved  with  vaH- 
"  ous  and  manifold  evils.  So  in  his  book,  de  Sfiiritu 
<^  SanctOy  cafi.  15,  he  plainly  tells  us,  t  'I'he  dispensation 
"  of  God  and  our  Saviour  towards  man^  is  but  the  recall- 
"  ing  of  him  from  the  fall ^  and  his  return  into  the  friend- 
''  shifi  of  that  God^  from  that  alienation  which  sin  had 
*'  caused.  This  was  the  end  of  Christ's  coming  in  the 
^'fleshy  of  his  life  and  conversatioii  described  in  the  gos- 
^'  P^h  ^f  ^^^  passion^  cross j  burial^  and  resurrection  ;  that 
^'  man^  who  is  saved  by  the  imitation  of  Christy  might  re- 
"  gain  that  antient  adoption.  Where  he  plainly  sup- 
"  poseth  that  man  before  his  fall  had  the  adoption  of  a 
"  son,  and  consequently  the  Spirit  of  adoption.  And 
"  so  he  expressly  interprets  himself  afterwards  in  the 

''  Xoi^  f^  TToXvl^QTroi^  <*pp<y^}i,wflt<7<y  Ix^xKaBvi,'" 

t  "  H  rov  S"g8  f^  coflvi^^  p}^u6jy  7r&^t  tov  c&v&^sitTroy  otKovouiciy 
^'  uvuycXfitrU  i-ftv  utto  rvig  licvfloKneaqy  >^  l7rdvod(^  g/j  oiKiiLao-iv 
'^  ^-gS,  oiTHi  t3?  Stflt  T^y  TffocpotKOviv  yivo^lvYi^  ocXXol^tacnax;'  ^tu, 
"  tSto,  «  f^ira,  troc^jcog  iTiri^n^toc  X^<^S*  «  rm  ivoiy[iXiK&)y  -zs-oXt- 
^'liVfzoiTOjy  vTTolvTraortg*  tu  ttuH'  o  ^oiv^og'  n  rx(pyi*  i  oiva^ccjigy 


60  CHRIS'tJAN  PHJLOSOPHT. 

"  same  chapter:  By  the  *  Holy  Spirit  we  are  restored 
"  into  paradise^  we  regain  the  kingdom  of  heaven^  we  re- 
"  turn  to  the  adoption  of  sons,  Again,  (HomiU  advers. 
'^  Eunonnum  5,  p.  117.J  which  have  these  express 
"  words :  f  ^^^  ^^^  called  in  the  sanctifcation  of  the  S/ii- 
"  rit^  as  the  apostle  teacheth.  This  (Spirit)  renews  tcSj 
'^  and  makes  us  again  the  image  of  God^  and  by  the  lover 
^^  of  regeneration^  and  the  renewing  of  the  Holy  Ghost ^  we 
<^  are  adopted  to  the  Lord,  and  the  new  creature  again 
^'  partakes  of  the  Sfiirit^  of  which  being  deprived^  it  had 
^'  waxed  old*  And  thus  man  becomes  again  the  image  of 
^'  God^  who  had  fallen  from  the  divine  similitude  ^  and  was 
''  become  like  the  beasts  that  perish, 

"  St.  Cyril  (rth  Dial,  de  Tnn.  p.  653.)  delivers  the 
^'  same  doctrine  with  great  perspicuity  and  elegancy, 
"  in  these  words  \  For  %vhen  the  animal  (viz.  man)  had  ■ 

"  i  ih  j^ecfTiXiieLi  k^xv&iv  ^yoSi^^'  >!  iU  vioh<rict>  iTrcivG^^,  Vide 
"  ejusdem  Libri^  cap.  9." 

^'  kyia   vUhriifAi&sc  jcv^ioi*  KXivij  -xeiXiv  kIUi^  fHilxXcf/^Zoivacx 

\  "  AiccviviVKor<^  yag  t5  ^dn  73-^og  to  ^yjj^^jjXs^,  >^  rh 
''  ilgzirotYirov  u/xot^ixv  Ik  tjJ?  itird^ctv  ^tXoa-x^Ktocg  ^pp^/^jixoT©", 

"   TO    ZS-pog  B'iiXV  ilTCOVOt.  dtXfLCO^^Sv  XVTOVy   9^  CYlf^dvl ^H  S/xj^V  UTTC^-- 

^'  UKocXXlg^  >^  t/  yot^  >s^i  rm  Iktotfuv  crvyiiXc^og  ayx7rs(pc6VTce,ii 
^'  ItciI  %l  0  rm  oXav  yivictn^yog  ccvxKout^itv  ihXm  itg  ii^XiorrHoc^ 
"  }^  IvKoa-fiiccv  tJv  Iv  u^)^ct7g  ra  ^ioXia-B-'iio'xv  t'lg  ^p^o^dy^  ^x^d^ 
^'  (TJj^avTg,  y^  dx.xXX\g  iid  tjjf  Uffxoinlov  yifovog  uf^x^ixv^  IvKKif 
*'  »v&tq  xiroti  TO  ^To^o<TSo"flf  y  'ttoIi  ^{tcv  Tg;  >^  dytov  trnv^x^  ^sl- 


CnRJSfJAN  PHILOSOPHT.  61 

*^  turned  aside  unto  ivickedness^  and  out  of  too  much  love 
"  of  the  flesh  had  superinduced  on  himself  the  disease  of 

"  «m,  fHAr  SpiRir  WHICH  FORMED  HIM  AFfER  fHE  DI- 
"  VINE  IMAGE,  AND  AS  A  SEAL  WAS  SECREfLTIMPRESSED 
*^  ON  HIS  SOUL,  WAS  SEPARATED  FROM  HIM,  and  SO  he  be- 

"  came  corruptible  and  deformed,  and  every  nvay  vicious. 
"  But  after  that  the  Creator  of  the  universe  had  designed 
*'  to  restore  to  its  firistine  firmness  and  beauty  that  which 
*^  was  fallen  into  corruption,  and  was  become  adulterated 
"  and  deformed  by  sin  superinduced,  he  sent  again  into  it 
*'  that  divine  and  holy  Spirit  which  was  withdrawn  from 
"  it,  and  which  hath  a  natural  aptitude  andpotver  to  change 
"  us  into  the  celestial  image,  viz.  by  transforming  us  into 
<'  his  own  like7iess.  And  in  the  fourth  book  of  the  same 
^'  work,  *  When  the  only  begotten  Son  was  made  man,  find* 
*'  ing  man's  nature  bereft  of  its  antient  and  primitive  goody 
"  he  hastened  to  transform  it  again  into  the  same  state,  out 
<'  of  the  fountain  of  his  fulness,  sending  forth  (the  Spirit), 
"  and  saying,  Receive  The  Holt  Ghost. 

"  yci(Zivov  }iu  ro  tt^c?  tiiecv  if^ug  /^(Ixp^v&f^ct^uv  l^(pg^g;tf«y." 

*  "  'Org  yiyovev  iiy^^<y;T(^  o  f^ovcyiviig,  i^ii/xviv  rS  TroiXoct,  j^ 
"  |y  u^x^ocig  uyscd^  tjjv  uv6^a7ng  (pvcriv  ev^av,  -sfuXtv  ocvrhv  g/f 
"  iKiivo  f/^dx^oi^iiiv  *}7Fiiyi\6,  kolQutti^  utto  TTViyvig  rov  <3/»  zfX- 
"  ^cifx,otl^  hkih  Tg  >^  Xiyatr  XotZiii  TTVivfcx  aytov.** 

St.  Cyril. 


62  CHRISriAN  PHILOSOPHr. 


SECTION  X- 

The  bfiinion9  of  JBishofi  Pearson  and  Doctor  Scott,  Author 
of  the  Christian  Life^  and  an  Advocate  for  natural  Re* 
iigion^  against  sfiiritnal  Pretensions^ 

JLJISHOP  Pearson  is  in  the  highest  esteem  as  a 
3ivine.  His  book  on  the  Creed  is  recommended  by  tu- 
tors, by  Bishops'  chaplains,  and  by  Bishops,  to  young 
students  in  the  course  of  their  reading  preparatory  to 
to  holy  orders.  It  has  been  most  accurately  cxatnined 
and  universally  approved  by  the  most, eminent  the- 
blogues  of  our  church,  as  an  orthodox  exposition  of  the 
Christian  Creed.  Let  us  hear  him  on  the  subject  of 
the  Spirit's  evidence,  which  now  engages  oiir  atten- 
tion, 

"  As  the  increase  and  perfection,  so  the  original  or 
*'  initiation  of  faith  is  from  the  Spirit  of  God,  not  only 
"  by  an  external  proposal  in  the  word,  but  by  an 
"  internal  illumination  in  the  soul,  by  which  we 
*'  are  inclined  to  the  obedience  of  faith,  in  assenting  to 
"  those  truths  which  unto  a  natural  and  carnal  man  are 
"  foolishness.  And  thus  we  affn-m  not  only  the  revela- 
"  tion  of  the  will  of  God,  but  also  the  illumination  of  the 
*'  soul  of  manj  to  be  part  of  the  ollice  of  the  Spirit  of 
«  God*." 

Dr.  Scott,  an  orthodox  divine,  a  zealous  teacher  of 
morality y  celebrated  for  a  book  intitled  the  Christian  Lifcy 
says,  "  That  without  the  Holy  Ghost  we  can  do  nothing ; 
*'  that  he  is  the  AUTHOR  and  finisher  of  our  faith,  who 
"  worketh  in  us  to  will  and  to  do  of  his  good  pleasure. 
*'  His  first  office  is  the  informing  of  our  minds  with  the 
"  light  of  heavenly  truth.     Thus  the  apostle  prays  that 

*  Bishop  Pearson  on  the  Creed,  Art.  8. 


CHRIS'flAN  PHILOSOPHT.  6^ 

**  the  God  of  our  Lord  Jesus  Christ,  the  Father  of  Glo- 
"  ry.,  would  give  unto  them  the  Spirit  of  wisdom  and 
"  revelation  in  the  knowledge  of  him,  that  the  eye^s 
"  OF  THEIR  UNDERSTANDINGS  being  enlightened,  they 
"  might  know  what  is  the  hope  of  Christ's  calling*;  an^ 
"  we  are  told,  that  it  is  by  receiving  ^he  Spirit  oj^ 
"  God,  that  we  know  the  things  that  are  freely  given  u^ 
^'ofGodf. 

"  Now  this  illumination  of  the  Spirit  is  twofold :  first, 
"  external,  by  that  revelation  which  he  hath  given  us  of 
^'  God's  mind  and  will  in  the  holy  scripture,  and  tha,t 
"  miraculous  evidence  by  which  he  sealed  and  attested 
^'  it;Jor  all  scrititure  is  given  by  inspiration  of  God\\  or, 
"  as  it  is  elsewhere  expressed,  was  delivered  by  holy  meuj 
'^  as  they  were  moved  by  the  Holy  Ghost  \\;  and  all  thos(j 
"  miraculous  testimonies  we  have  to  the  truth  and  di- 
"  vinity  of  scripture  are  from  the  Holy  Ghost,  and,  upon 
"  that  account,  are  called  the  demonstration  of  the  Spirit  \ 
"  so  that  all  the  light  we  receive  from  scripture^  and  all 
"  the  evidence  we  have  that  that  light  is  divine,  we  de- 
"  rive  originally  from  the  Holy  Spirit. 

"  But  besides  this  external  illumination  of  the  Holy 
^^  Spirit,  there  is  also  an  internal  one,,  which  consists 
"  in  impressing  that  external  light  and  evidence  of  scrip- 
"  ture  upon  our  understandings,  whereby  we  are  enabled 
^^  more  clearly  to  apprehend^  and  more  effectually  to  be- 
'^  lieve  it. 

"  For  though  the  divine  Spirit  doth  not  (at  least  in 
"  the  ordinary  course  of  his  operation)  illuminate  our 
"  minds  with  any  7iew  truths,  or  new  evidences  of  truth, 
"  but  only  presents  to  our  minds  those  old  and  primitive 
"  truths  and  evidences  which  he  at  first  revealed  and 
^'  gave  to  the  world;  yet  there  is  no  doubt  but  he  still 

*  Ephes.  i,  17,  18.  t  1  Cor.  ii.  12. 

\  2  Tim.  iii.  16.  II  2  Pet.  i.  21. 


64  CHRISTIAN  PHILOSOFnr. 

"  continues  not  only  to  suggest  them  both  to  our  minds, 
*'  but  to  urge  and  repeat  them  with  that  importunity, 
"  and  thereby  to  imprint  them  with  that  clearness  and 
*'  efficacy,  as  that  if  we  do  not,  through  a  wicked  preju- 
"  dice  against  them,  wilfully  divert  our  minds  from  them 
"  to  vain  or  sinful  objects,  we  must  unavoidably  appre- 
"  hend  them  far  more  distinctly,  and  assent  to  them 
**  far  more  cordially  and  effectually,  than  otherwise  we 
*'  should  or  could  have  done;  for  our  minds  are  natu^ 
•'  7^ally  so  vain  and  stupid,  so  giddy,  listless,  and  inad- 
'*  vertent,  especially  in  spiritual  things,  which  are  ab- 
'*  stract  from  common  sense,  as  that  did  not  the  Holy 
"  Spirit  frequently  present,  importunately  urge,  and 
"  thereby  fix  these  on  our  minds,  our  knowledge  of 
^'  them  would  be  so  confused^  and  our  belief  so  wavering 
"  and  unstable,  as  that  they  w^ould  never  have  any  pre* 
"  venting  influence  on  our  wills  and  affections.  So 
"  that  our  knowledge  and  belief  of  divine  things,  so 
"  far  as  they  are  saving  and  effectual  to  our  renovation, 
^'  are  the  fruits  and  products  of  this  internal  illumi* 
^«  nation*," 


SECTION  XL 


Opinion  of  Bishofi  Sanderson  on  the  Impossibility  of  be^ 
coming  a  Christian  without  supernatural  Assistance^ 

"XT  was  Simon  Magus's  error  to  think  that  the 
"  gift  of  God  might  be  purchased  with  money;  and  it 
<'  hath  a  spice  of  his  sin,  and  so  may  go  for  a  kind  qf 
«  simony,  to  think  that  spiritual  gifts  may  be  purchased 
«  with  labour.     You  may  rise  up  early  and  go  to  bed 

*  Scott*s  Christian  Life,  part  ii.  chap.  f. 


C^mS'TlAK  PHILOSOPHY  .65 

"  late,  and  study  hard,  and  read  much,  and  devour  the 
"  marrow  of  the  best  authors,  and  when  you  have  done 
*'  all,  unless  God  give  a  blessing  unto  your  endeavours, 
"  be  as  thin  and  meagre  in  regard  of  true  and, yseful 
"  learning,as  Pharoh's*  lean  kine  were  after  they  had  eaten 
"  the  fat  ones.  It  is  God  that  both  ministereth  seed  to 
"  the  sower,  and  multiplieth  the  seed  sown;  the  prinei- 
"  pal  and  the  increase  are  both  his.'* 

"  It  is  clear  that  all  Christian  virtues  and  graces, 
"  though  wrought  immediately  by  us,  and  with  the  free 
"  consent  of  our  own  wills,  are  yet  the  fruit  of  God's 
"  Spirit  working  in  us.  That  is  to  say,  they  do  not  pro- 
"  ceed  originally  from  any  strength  of  nature,  or  any 
*^  inherent  power  in  man's  free  will;  nor  ara  they  ac- 
"  quired  by  the  culture  of  philosophy,  the  advantages  of 
"  education,  or  any  improvement  whatsoever  of  natural 
"  abilities  by  the  helps  of  art  or  industry:  but  are  in 
"  truth  the  proper  effects  of  that  supernatural  grace 
*^  which  is  given  unto  us  by  the  good  pleasure  of  God 
"  the  Father,  merited  for  us  by  the  precious  blood  o£ 
"  God  the  Son,  and  conveyed  into  our  hearts  by  the 
"  sweet  and  secret  inspirations  of  God  the  Holy  Ghost. 
'^  Love,  joy,  and  peace  are  fruits,  not  at  all  of  the  llesh, 
''  but  merely  of  the  Spirit. 

"  All  those  very  many  passages  in  the  New  Testa- 
"  ment  which  either  set  forth  the  unframableness  of 
"  our  nature  to  the  doing  of  any  thing  that  is  good, 
^»  fnot  thai  we  are  sufficient  of  ourselves  to  think  a  good 
"  thought ;  in  me^  that  is  271  my  Jlesh^  there  dwelleth  no  good 
<«  things ;  and  the  like,)  or  else  ascribe  our  best  perform- 
"  ances  to  the  glory  of  the  grace  of  God,  (xvithout  me 
*'  you  can  do  nothing.  Ml  our  sufficiency  is  of  God*  JVot 
*'  of  yourselves ;  it  is  the  gift  of  God.     It  is  God  that 

'^  Genesis  xli.  21.  t  2  Cor.  iii.  5.     Romans,  vii.  18. 

F  2 


€6  CHRISTIAN  PHILOSOPnr, 

"  worketh  in  you  both  the  will  and  deed*;  and  the  like,) 
"  are  so  many  clear  confirmations  of  the  truth.  Upon 
"  the  evidence  of  which  truth  it  is  that  our  mother  the 
"  church  hath  taught  us  in  the  public  service  to  beg  at 
"  the  hands  of  almighty  God  that  he  would  endue  ns 
'^  with  the  grace  of  his  Holy  Spirit^  to  amend  our  lives 
"  according  to  his  holy  word:  and  again,  (consonantly  to 
"  the  matter  we  are  in  hand  with,  almost  in  terininis^) 
"  that  he  would  give  to  all  jnen  increase  of  grace  to  hear 
"  meekly  his  word^  and  to  receive  it  %vith  pure  affection^ 
"  a7id  to  bring  forth  the  fruits  of  the  Spirit.  As  without 
"  which  grace  it  were  not  possible  for  us  to  amend  our 
"  lives,  or  to  bring  forth  such  fruits,  according  as  God 
*^  requireth  in  his  holy  word. 

"  And  the  reason  is  clear:  because  as  the  tree  is  such 
"  must  the  fruit  be.  Do  men  look  to  gather  grapes  of 
"  thoimsj  or  figs  of  thistles^ ;  Or  can  they  exj>ect  from  a 
"  salt  fountain  other  than  brackish  water  I  Certainly, 
"  what  is  born  of  flesh  can  be  no  better  than  flesh. 
"  Who  can  bring  a  clean  thing  out  of  that  which  is  un- 
"  clean  I?  Or  how  can  any  thing  that  is  good  proceed 
"  from  a  hearty  dllihe  imaginations  of  the  thoughts  where- 
"  of  are  only  and  continually  evil\\P  If  we  v/ould  have  the 
"  fruit  good,  reason  will  (and  our  Saviour  prescribeth 
"  the  same  method)  that  order  be  taken,  first  to  make 
'^  the  tree  good**. 

''  But  you  wdll  say,  it  is  impossible  so  to  alter  the 
''  nature  of  the  flesh  as  to  make  it  bring  forth  good  spi- 
"  ritual  fruit;  as  it  is  to  alter  the  nature  of  a  crab  or 
"  thorn,  so  as  to  make  it  bring  forth  a  pleasant  apple. 
"  Truly,  and  so  it  is :  if  you  shall  endeavour  to  mend 

"  the  fruit  by  altering  the  stock,  you  shall  find  the  ia- 

♦ 

*  John,  XV.  r.     2  Cor.  ill  5.     Eph.  ii,  8.     Phil.  ii.  15. 

•[•  Mat.  vii.  16.  :j:  Job,  xiv.  4.  ||  Gen.  vi.  5. 

**  James,  i.  21. 


CIlRISflAN  PHILOSOPHT.  67 

"  hour  altos^ether  fruitless; — a  crab  will  be  a  crab  stiil, 
"  when  you  have  done  what  you  can:  and  you  may  as 
"  well  hope  to  wash  an  Ethiopian  white,  as  to  purge 
"  the  flesh  from  sinful  pollution. 

"  The  work  tlierefore  must  be  done  quite  another  way : 
"  not  by  alteration^  but  addition.  That  is,  leaving  the 
"  old  principle  to  remain  as  it  was,  by  superinducing 
"  ab  extra  a  new  firmcifile^  of  a  different  and  more  kindly 
"  quality.  We  see  the  experiment  of  it  daily  in  the 
"  grafting  of  trees ;  a  crabstock,  if  it  have  a  cion  of  some 
"  delicate  apple  artfully  grafted  in  it;  look  what  branches 
"  are  suffered  to  grow  out  of  the  stock  itself,  they  will 
"  all  follow  the  nature  of  the  stock,  and  if  they  bring 
<^  forth  any  fruit  at  all,  it  will  be  sour  and  stiptic.  But 
"  the  fruit  that  groweth  from  the  graft  will  be  pleasant 
"  to  the  taste,  because  it  folio welh  the  nature  of  the 
"  graft.  We  read  of  "hoyoi^  if^(pv}cg,  an  engrafted  word. 
"  Our  carnal  hearts  are  the  old  stock;  which,  before  the 
"  word  of  God  be  grafted  in  it,  cannot  bring  forth  any 
<'  spiritual  fruit  acceptable  to  God :  but  when,  by  the 
"  powerful  operation  of  his  Holy  Spirit,  the  word  which 
"  we  hear  with  our  ontward  ears  is  inwardly  grafted 
<'  therein,  it  then  bringeth  forth  the  fruit  of  good  living. 
^'  So  that  ail  the  bad  fruits  that  appear  in  our  lives  come 
"  from  the  okl  stock,  the  flesh :  and  if  there  be  any  good 
^'  fruit  of  the  Spirit  in  us,  it  is  from  the  virtue  of  that 
^'  word  of  grace  that  is  grafted  in  us." 

What  modern  philosopher  or  divine  can  rival  this 
great  prelate  ?  His  Fralectiones  rank  him  with  Aristotk  i 
his  piety,  with  the  chief  of  the  apostles. 


f68  CHRISTIAN  PHILOSOP^r. 

SECTION  XII. 

JBishoJi  Smalridge  on  the  absolute  Necessity  of  Grace* 


H, 


.E  who  is  not  convinced  of  the  absolute  neces^ 
"  sity  of  God's  grace  to  invigorate  his  obedience  to  the 
"  divine  laws,  must  be  a  perfect  stranger  to  himself,  as 
"  well  as  to  the  word  of  God ;  and  must  have  been  as 
"  careless  an  observer  of  what  passes  ^within  his  own 
"  breast,  as  of  what  is  written  in  the  holy  scriptures. 
"  When  one  gives  himself  leisure  to  take  a  survey  of 
"  his  own  faculties,  and  observes  how  dark-sighted  he  is 
"  in  the  percefitioii  of  divine  truths;  with  what  reluc- 
"  tance  he  sometimes  chuses  what  his  understanding 
"  plainly  represents  to  him  as  good,  and  refuses  what 
"  his  own  conscience  directly  pronounces  to  be  evil; 
"  how  apt  his  affections  are  to  rebel  against  the  dictates 
"  of  his  reason,  and  to  hurry  him  another  way  than  he 
"  knows  he  should,  and  in  his  sober  mind,  very  fain 
"  would  go;  when  he  sets  before  his  thoughts  the  great 
"  variety  of  duties  commanded,  and  of  sins  forbidden, 
"  and  the  perverseness  of  his  own  depraved  nature, 
"  which  gives  him  an  antipathy  to  those  duties  and  a 
"  strong  inclination  to  those  sins ;  when  he  reflects  on 
"  the  power  and  cunning  of  his  spiritual  enemies,  always 
"  alluring  him  to  sin,  and  seducing  him  from  the  prac- 
"  tice  of  virtue ;  when  he  weighs  with  himself  the  neces- 
*'  sity  of  practising  every  duty,  and  forsaking  every  kind  of 
<«  wickedness,  in  order  to  secure  a  good  title  to  the  pro- 
"  mises  of  the  gospel ;  w^hen  he  takes  a  view  of  those 
"  particular  obstacles  which  hinder  him  in  the  exercise 
"  of  several  graces,  and  of  the  strong  temptations  which 
"  prompt  him  to  the  commission  of  several  sins ;  when 
"  he  considers  the  aptness  of  human  nature  to  grow 
"  weary  of  performing  the  same  things,  though  in  them- 


CHRIStlAK  PHILOSOPNT.  69 

•'  selves  never  so  pleasant,  and  its  still  greater  disposi- 
"  tion  to  grow  faint,  when  the  actions  continually  to  be 
**  repeated  are  burdensome  to  flesh  and  blood;  when  he 
**  compares  the  necessity  of  perseverance  with  the  dif- 
"  ficulty  of  it,  the  prevalence  of  things  present  and  sen- 
*'  sible  with  the  w'eakness  wherewith  those  objects 
"  affect  us  that  are  absent  and  spiritual ;  when,  I  say,  a 
**  considering  man  puts  all  these  things  together,  he 
*'  cannot  but  be  convinced,  that  narrow  is  the  path  that 
*'  leads  unto  everlasting  life^  and  that  without  illumi- 
'*  NATION  from  the  Spirit  of  God,  he  shall  not  be  able 
**  rightly  to  discern  it;  that  strait  is  the  gate  which  opens 
**  an  entry  into  heaven;  and  that  he  cannot,  by  the  force  of 
**  his  own  natural  strength,  without  new  power  given 
*'  him  from  above,  and  the  secret  influences  of  God's 
**  Holy  Spirit,  adding  force  and  energy  to  his  own  en- 
**  deavc^rs,  force  his  way  through  it*  Conscious,  there- 
"  fore,  of  his  own  weakness,  he  will  acknowledge  the 
'*  necessity  of  God's  grace;  and  being  ready  to  sink 
*'  through  his  own  natural  weight,  unless  supported  by 
"  foreign  help,  he  will  cry  out  with  St.  Peter,  Save  mcj 
**  Lord,  or  else  I/ierish. 

"  Some  philosophers  of  old  flattered  the  pride  and 
"  vanity  of  men,  by  teaching  them  that  they  wanted 
**  nothing  to  make  them  virtuous,  but  only  a  firm  and 
*'  steady  resolution  of  being  so;  that  this  resolution  they 
•*  themselves  were  masters  of,  and  might  exert  at  their 
**  own  pleasure.  They  confidently  boasted  that  their 
*'  happiness  was  a  thing  wholly  in  their  own  power; 
**  that  they  need  not  ^sk  of  the  gods  to  be  virtuous,  nor 
**  consequently  to  be  happy,  since  they  could  be  so  with- 
**  out  their  aid  or  concurrence,  or  even  in  despite  of 
'*  them.  The  Pelagians  afterwards  raised  their  here- 
"  sies  upon  the  principles  which  these  heathen  philoso- 
"  phers  had  first  broached ;  they  engaged  in  the  quarrel 
*^  of  depraved  nature  against  divine  grace :  all  our  disor- 


70  CHRJS'TIAN  PHILOSOPHT. 

"  ders  they  would  have  to  be  the  effects  not  of  sin  but  of 
"  nature ;  all  our  evil  inclinations  seemed  to  them  capa- 
"  ble  of  being  subdued  by  our  own  unassisted  reason ; 
"  and  they  did  not  think  the  succour  of  any  supernatu^ 
^'  ral  grace  necessary  either  for  the  combating  of  vice,  or 
"  the  maintenance  of  their  integrity  and  virtue.  But  the 
"  sober  Christian  hath  learned  from  the  scriptures  to 
"  speak  and  to  think  more  humbly  of  himself,  and  more 
<^  becomingly  and  magnificently  of  God ;  we  are  there 
*'  taught  that  ive  are  not  sufficient  of  oicrselves  to  think^ 
*'  much  less  to  do,  any  thing  as  of  ourselves^  but  that  our 
"  sufficiency  is  of  God;  that  it  is  Gody  which  vjorketh 
^'  nvithin  us  both  to  will  and  to  do  of  his  good  filcasurc ; 
*'  that  it  is  by  the  Spirit  we  must  mortify  the  deeds  of  the 
"  body^  if  we  would  live;  that  it  is  God,  who,  by  his  Spi- 
"  rit,  makes  us  perfect  in  every  good  work  to  do  his  will^ 
f'  working  in  us  that  which  is  well-pleasing  in  his  sight* 
^^  The  humble  and  devout  Christian  being  thus  satisfied 
;*^  of  the  necessity  of  God's  grace,  both  from  his  own 
^^  <e;xperience  and  from  the  scriptures,  and  being  assured 
"  of  the  VITAL  INFLUENCES  of  this  spiHt  from  the  pro- 
"  niises  made  to  him  in  the  gospel,  will  not  be  over-cu- 
*'  rious  to  inquire  into  the  secret  and  inconceivable  man- 
'"  ner  of  its  operation.  He  will  choose  rather  to  feel 
'"  these  influences,  than  to  understand  or  explain  them, 
"  and  will  not  doubt  of  that  power,  which,  though  he 
"  cannot  give  an  account  of  as  to  the  manner  of  its 
*'  working,  he  plainly  perceives  to  be  great  and  marvel- 
"  lous  from  its  mighty  and  wonderful  effects :  for  when, 
."  in  reading  the  holy  scriptures,  he  finds  the  veil  of  dark* 
"  ness  removed  from  before  his  underst'anding  ;  when 
"  those  clouds  of  ignorance  that  had  overcast  his  mind,  are 
"  presently  dispersed;  when  the  doubts  under  which  he 
"  had  for  some  time  laboured  are  on  a  sudden  cleared ; 
;"  when  such  pious  thoughts  as  were  wont  to  pass  tran- 
."  siently  are  long  dwelt  upon,  so  as  to  leave  behind  them 


CHRISTIAN  PHJLOSOPHT.  71 

*^  deep  and  lasting  impressions;  when  these  arc  sug- 
*'  gested  to  him  without  his  seeking,  and  are  urged  and 
"  pressed  upon  him  so  importunately,  that  he  cannot 
"  choose  but  listen  unto  them;  when,  from  a  calm  and 
"  serious  consideration  of  the  state  of  his  own  soul,  the 
^^  odiousness  and  danger  of  sin,  the  beauty  and  necessi- 
"  ty  of  holiness,  he  is  led  to  make  good  and  pious  resolu- 
"  tions  of  serving  God  with  greater  purity  for  the  time 
"  to  come ;  when  he  finds  a  sudden  impulse  upon  his  spi- 
"  rits,  rouzing  him  up  to  the  performance  of  some  im- 
^'  portant  duty  which  he  had  before  neglected;  or  an 
*'  unexpected  check,  stopping  him  in  the  midst  of  his 
"  course,  when  he  is  rushing  on  blindly  and  impetu- 
<^  ously  to  the  commission  of  some  heinous  sin ;  when 
*'  in  his  devotions  he  finds  his  attention  fixed^  his  affec^ 
*'  tions  inflamed^  and  his  heart  melted  within  him;  when, 
"  while  the  voice  of  God's  minister  preaching  the  saving 
"  truths  of  the  gospel  sounds  in  his  ears,  he  is  sensible 
"  of  an  INWARD  VOICE  speaking  with  greater  force  and 
"  efQcacy  to  his  soul,  to  his  understanding,  and  to  his 
"  heart:  when,  under  the  pressure  of  any  grievous  af- 
"  fliction,  he  feels  unexpected  joy  and  comfort:  w^hen 
"  light  rises  ufi  in  the  midst  of  darkness ;  when  there  is 
a  gixien  unto  him  beauty  for  ashes^  the  oil  of  joy  for  moum^ 
*'  ing^  the  garment  of  praise  for  the  spirit  of  heaviness; 
"  upon  all  these  and  the  like  occasions  he  is  sensible  of 
"  the  presence  and  aid  of  God's  Holy  Spirit,  whose 
"  grace  alone  is  sufficient  to  all  these  purposes,  and 
**  whose  strength  is  thus  7nade  perfect  in  his  weakness. 

"  How  the  operation  of  God's  Holy  Spirit  is  consistent 
"  with  the  freedom  of  our  own  wills;  how  far  we  are 
*^  passive  and  how  far  active  in  those  good  thoughts, 
"  words,  and  works,  which  are  wrought  in  us  by  the 
'^'  influence  of  this  Holy  Spirit,  the  practical  Christian 
"  doth  not  much  trouble  himself  to  inquire.  Whatso- 
"  ever  is  good  in  him,  that  he  devoutly  ascribes  not  unto 


72  CHRISTIAN   PHlLOSOPHr. 

"  himself,  but  unto  the  grace  of  God  which  was  afforded 
*'  him ;  O  Lordy  not  unto  me,  but  unto  thy  name  be  the 
"  glory;  or  having  by  his  former  sins  justly  merited  to 
"  be  left  destitute  and  forsaken ;  in  the  latter  case  he  is  as 
"  ready  to  make  Daniel's  humble  acknowledgment;  O 
''  I^ordy  righteousness  belongeth  unto  thee^  but  unto  me  con- 
^'fusion  of  face.  He  will  leave  it  to  others  to  dis/iute 
"  about  the  nature,  extent,  and  efficacy  of  this  grace, 
"  and  will  make  it  his  own  chief  labour  to  obtain,  to 
^'  cherish,  and  to  improve  it;  he  strives,  according  to 
"  the  best  of  his  judgment,  to  form  right  notions  of  its 
"  efficacy,  but  he  is  still  more  solicitous  that  no  mis- 
"  takes  in  his  opinions  about  it  may  have  any  dan- 
"  gerous  influences  upon  his  practice.  He  cannot  be 
"  very  wrong  in  his  notions,  whilst  he  believes  that  man's 
"  will  is  neither  so  free,  as  without  God's  grace  to  do 
"  good,  nor  so  enslaved,  as  not  to  be  at  liberty  either  to 
'^  concur  with  or  to  resist  that  grace ;  but  whether  these 
"  notions  about  a  matter  so  intricate  be  exactly  right  or 
"  not,  he  is  fully  assured  that  he  cannot  be  mistaken  in 
"  his  measures  of  acting,  if  he  exerts  his  own  endeavours 
"  with  as  much  vigour  and  earnestness,  as  if  by  them 
"  alone  he  were  finally  to  stand  or  fall ;  and,  at  the  same 
"  time,  implores  God's  grace  with  as  much  fervency,  as 
"  if  that  alone  could  support  him :  if  he  neither  relies  so 
'^  far  on  his  own  strength,  as  not  humbly  to  acknowledge 
"  that  it  is  God  alone  ivho  works  in  him  both  to  will  and  to 
"  r/o,  nor  so  far  depends  on  the  grace  of  God  to  save 
"  him,  as  to  forget  that  he  is  required  to  work  out  his 
"  own  salvation — if  lastly,  at  his  approaches  to  the  holy 
"  altar,  he  doth  prepare  himself  for  the  reception  of  the 
"  blessed  sacrament,  with  as  much  care,  diligence,  and 
"  scrupulosity,  as  if  the  benefits  he  there  expects  did 
"  entirely  depend  upon  the  disposition  he  brings  along 
*'  with  him,  and  his  own  fitness  to  communicate,  ^nd 
<^  yet  at  the  same  time,  not  trusting  on  his  gwn  ipiper- 


CHRISriAN  PHILOSOPHT.  73 

•*  feet  righteousness,  but  on  God*s  infinite  mercy,  he 
*'  doth  there,  with  faith,  with  humility,  with  reverence, 
•*  address  himself  to  that  blessed  Spirit,  who  is  the 
•*  ^ver  of  every  good  and  perfect  gift^  that  he  may  be 
"  filled  with  his  grace  and  heavenly  benediction." 

I  cannot  but  hope  that  these  opinions  of  a  classical 
scholar,  a  man  adorned  with  all  elegant  and  polite  learn- 
ing, as  well  as  with  philosophy ;  a  man,  whose  habits  of 
life  and  social  connections  tended  to  remove  him  from 
all  contagion  of  enthusiasm,  will  have  great  weight  with 
the  elegant  and  polite  part  of  the  world,  in  recommend- 
ing the  neglected  or  exploded  doctrine  of  grace.  No 
man  needs  blush  to  entertain  the  religious  sentiments 
of  Bishop  Smalridge ;  nor  can  folly  or  fanaticism  be  rea* 
sonably  imputed  to  divines  like  him,  whose  minds  were 
enriched  with  all  the  stores  of  science,  and  polished  with 
all  the  graces  of  ornamental  literature. 


SECTION  XIII. 


Human  learning  highly  useful^  and  to  be  pursued  with  all 
Diligence <i  but  cannot^  of  itself  furnish  evidences  of 
Christianity  completely  satisfactory^  like  those  which  the 
Heart  of  the  good  Christian  feels  from  ^>^e  divine  Influ- 
ence: with  the  Opinion  of  Doctor  Isaac  Watts. 

1-4  EARNING  should  be  the  handmaid  of  reli- 
gion. She  must  not  take  upon  her  the  office  of  a  judge 
or  arbitress.  Her  employment  is  highly  honourable 
and  useful,  though  subordinate.  Let  learning  be  cul- 
tivated, and  continue  to  flourish  and  abound.  Religion 
is  the  sun  to  the  soul ;  the  source  of  fight  and  the  che- 
risher  of  life.  But  because  there  is  a  sun,  must  there 
be  no  inferior  lights?  God  has  made  the  moon  and  the 
stars  also,  and  pronounced  that  they  are  good. 

G 


74  CHttlSriAlf  PHILOSOPHT. 

Never  let  the  enemies  to  Christianity  triumph  oveir 
it,  by  asserting  that  it  is  an  enemy  to  learning,  and 
tends  to  introduce  the  ignorance  of  barbarism.  Learn- 
ing, under  due  regulations,  contributes  to  soften  the 
mind,  and  prepare  it  for  the  divine  agency.  A  learned, 
virtuous,  and  religious  man,  whose  reHgion  is  vital 
and  truly  Christian,  is  a  superior  being,  even  in  this 
mortal  state,  and  may  be  imagined,  by  us  his  fellow- 
creatures,  to  be  little  lower  than  the  angels. 

Nobody  can  hold  learning,  and  the  inventions  of  hu- 
man ingenuity,  in  higher  esteem  than  myself;  I  look 
up  to  them  with  affection,  and  admiration.  But  after 
all,  and  however  perfect  and  beautiful  they  may  be, 
Ihey  are  but  human,  the  product  of  poor,  stiort-Hved, 
fallible  mortals.  Whatever  comes  from  the  Father 
OF  LIGHTS,  from  him  who  made  that  mind  which  is 
capable  of  learning  and  science,  must  deserve  more  at- 
tention and  honour  than  can  possibly  be  due  to  the  most 
beautiful  and  stupendous  works  of  human  ingenuity. 
These  are  not  to  be  slighted,  but  beloved,  pursued,  re- 
warded. But  I  am  a  mortal.  Every  moment  is 
bringing  me  nearer  to  that  period  when  the  curtain 
shall  fall,  and  all  these  things  be  hidden  from  my  eyes* 
My  first  attention  and  warmest  affection  therefore  ought 
to  be  fixed  on  things  spiritual  and  eternal. 

All  arts,  all  sciences,  must  be  secondary  and  instru- 
mental to  the  attainment  of  divine  illumination.  I 
AM  THE  LIGHT  OF  THE  WORLD,  says  Jcsus  Christ.  Can 
any  reasonable  man  rest  satisfied  without  coming  to  the 
light  after  such  a  declaration?  Will  he  be  contented 
with  the  radiance  of  dim  lights  and  false  lights,  when 
he  is  invited  to  approach  the  brilliant  and  the  true  ? 

Learning  is  necessary  for  the  purposes  of  this  life ;  it 
is  an  ornament  and  a  defence.  It  is  highly  useful  in 
religious  investigation.  It  furnishes  arguments  to  en- 
force morality,  to  persuade  to  all  that  is  good  and  great, 


CHRISTIAN   PHILOSOPHr.  75 

and  to  deter  from  folly  and  vice.  But  let  it  ever  keep  to 
its  own  office,  which  is  certainly,  in  religious  matters, 
ministerial.  It  can  amuse ;  it  can  inform ;  but  it  cannot 
supply  the  smmnwn  bonum;  it  cannot  raise  fallen  man  to 
his  original  state.  Grace  only  can  restore  man  to 
God's  image.  If  learning  could  have  done  it,  why 
were  the  heathens  unrestored?  are  not  the  infidels 
often  learned?  and  would  not  the  advent  of  our  Lord 
and  Saviour  have  been  superfluous,  if  learning  could 
have  repaired  the  ruins  of  the  fall  ? 

Few  (as  I  have  already  said)  in  the  mass  of  mankind 
are  learned.  They  are  perhaps  as  one  to  a  million. 
What  is  to  become  of  the  millions  then,  if  the  gospel 
of  Jesus  Christ,  by  which  alone  they  can  live  in  the 
sweet  tranquillity  of  a  state  of  grace,  and  die  with  reli- 
gious hope  and  confidence,  cannot  be  received,  with  suf- 
Jiciem  evidence j  without  deep  learning,  logical  and  me- 
taphysical disputation?  What  i^iofirove  it  to  thenty  wiib 
have  neither  books,  leisure,  nor  ability  to  study,  if  God 
himself  do  not  teach  them  by  his  Spirit?  Blessed  be 
his  name,  he  has  taught  them,  and  continues  to  teach 
them.  It  is  among  the  learned  chiefly  that  infidelity 
prevails.  She  inhabits  libraries,  and  walks  abroad  in 
academic  groves,  but  is  rarely  seen  in  the  cottage,  in 
the  field,  or  in  the  manufactory.  The  poor  and  the 
tmlearned  do  in  general  believe  in  the  gospel  most 
firmly.  What  is  the  evidence  which  convinces  them? 
It  is  the  witness  of  the  Spirit;  and  thanks  be  to  him 
who  said  my  grace  is  sufficient  for  thee*  "  He  that  be- 
**  lieveth  on  the  Son  of  God  hath  this  witness  in  him- 
'^  self.'' 

The  opinion  of  a  man  like  Dr.  Isaac  Watts  on  the 
true  nature  of  Christianity,  is  almost  of  itself  decisive. 
He  was  not  only  a  devout  and  zealous  Christian,  but  a 
profound  scholar,  a  natural  philosopher,  a  logician,  and 


76  CHRISTIAN  PHTLOSOPHr* 

a  metaphysician.  His  life  and  conversation  exhibited 
a  pattern  of  every  Christian  virtue.     Let  us  hear  him. 

*'  Every  true  Christian,"  says  he,  "  has  a  sufficient 
"  argument  and  evidence  to  support  his  faith,  without 
"'  being  able  to  prove  the  authority  of  any  of  the  cano- 
**  nical  writings.  He  may  hold  fast  his  religion,  and  be 
*'  assured  that  it  is  divine,  though  he  cannot  bring  any 
**  learned  proof  that  the  book  that  contains  it  is  divine 
«'  too ;  nay,  though  the  book  itself  should  even  happen 
"  to  be  lost  or  destroyed:  and  this  will  appear,  with  open 
**  and  easy  conviction,  by  asking  a  few  such  questions 
•'  as  theses 

**  Was  not  this  same  gospel  preached  with  glorious 
"  success  before  the  Nev/  Testament  v/as  written  ? 

«■  Were  not  the  same  doctrines  of  salvation  by  Jesus 
*'  Christ  published  to  the  world  by  the  ministry  of  the 
**  apostles,  and  made  effectual  to  convert  thousands, 
"  before  they  set  themselves  to  commit  these  doctrines 
"  to  writing? 

<*  And  had  not  every  sincere  believer,  every  true  con- 
**  vert,  this  blessed  witness  in  himself,  that  Christianity 
'*  was  from  God? 

**  Eight  or  ten  years  had  passed  away,  after  the  ascen- 
**  sion  of  Christ,  before  any  part  of  the  New  Testament 
**  was  written;  and  what  multitudes  of  Christian  con- 
*'  verts  were  born  again  by  the  preaching  of  the  word, 
^*  and  raised  to  a  divine  and  heavenly  life,  long  ere  this 
**  book  was  half  finished  or  known,  and  that  among  the 
*'  heathens  as  well  as  Jev/s.  Great  numbers  of  the 
**  Gentile  world  became  holy  believers,  each  of  them 
'*  having  the  efiistle  of  Christ  imtten  in  the  heart,  and 
**  bearing  about  within  them  a  noble  and  convincing 
**  proof  that  this  rehgion  was  divine ;  and  that  without 
*'  a  written  gospel,  without  e/iistles,  and  without  a  Bible. 

"  In  the  first  ages  of  Christianity,  for  several  hundred 
**  years  together,  how  few  among  the  common  people 


cnRisfiAn  PHJLosoPHr.  '* 

"  were  able  to  read?  How  few  could  get  the  possession 
"or  the  use  of  a  Bible,  when  all  sacred  as  well  as  pro- 
"  fane  books  were  of  necessity  copied  by  writing?  How 
"  few  of  the  populace,  in  any  large  town  or  city,  could 
"  obtain  or  could  use  any  small  part  of  scripture,  before 
"  the  art  of  printing  made  the  word  of  God  so  common  ? 
"  And  yet  millions  of  these  were  regenerated,  sanctified, 
"  and  saved  by  the  ministration  of  the  gospel. 

"  Be  convinced  then  that  Christianity  has  a  more 
"  noble  inward  witness  belonging  to  it  than  is  derived 
"  from  ink  and  paper,  from  precise  letters  and  sylla- 
"  bles.  And  though  God,  in  his  great  wisdom  and 
"  goodness,  saw  it  necessary  that  the  New  Testament 
"  should  be  written,  to  preserve  these  holy  doctrines 
"  uncorrupted  through  all  ages,  and  though  he  has  been 
"  pleased  to  be  the  invariable  and  authentic  rule  of  our 
"  faith  and  practice,  and  made  it  a  glorious  itstrument 
"  of  instructing  ministers  and  leading  men  to  salvation 
"  in  all  these  latter  times ;  yet  Christianity  has  a  secret 
"  witness  in  the  hearts  of  believers,  that  does  not  depend 
"  on  their  knotvledge  and  proof  of  the  authority  of  the 
"  scriptures^  nor  of  any  of  the  controversies  that  in  lat- 
"  ter  ages  have  attended  the  several  manuscript  copies 
"  and  different  readings  and  translations  of  the  Bible. 

"  Now  this  is  of  admirable  use  and  importance  in  the 
"  Christian  life,  upon  several  accounts.  First,  if  we  con- 
"  sider  how  few  poor  unlearned  Christians  there  are 
"  who  are  capable  of  taking  in  the  arguments  which  are 
"  necessary  to  prove  the  divine  authority  of  the  sacred 
^'  writings;  and  how  fev/,  even  among  the  learned,  can 
"  well  adjust  and  determine  many  of  the  different  read- 
"  ings  or  different  translations  of  particular  passages  in 
"  scripture.  Now  a  wise  Christian  does  not  build  his 
"  faith  or  hope  merely  upon  any  one  or  two  single 
"  texts,  but  upon  the  general  scope,  sum  and  sub- 
^'  stance  of  the  gospel.     By  this  he  feels  a  siiirituah 

G  2 


78  CHJRJStlJN  PHJLOSOPHT. 

"  life  of  peace  and  piety  begun  in  him.  And  here  lies 
"  his  EVIDENCE  that  Christianity  is  divine,  and 
"  that  these  doctrines  are  from  heaven,  though  a  text 
"  or  two  may  be  falsely  written  or  wrong  translated,  and 
"  though  a  whole  book  or  two  may  be  hard  to  be  proved 
"  authentic. 

"  The  learned  well  know  what  need  there  is  of  turn- 
^^  ing  over  the  histories  of  antient  times,  of  the  tradi- 
"  tions  and  writings  of  the  fathers,  and  all  authors  pious 
"  and  profane;  what  need  of  critical  skill  in  the  holy 
"  languages  and  in  antient  manuscripts ;  what  a  wide 
"  survey  of  various  circumstances  of  fact,  time,  place, 
"  style,  diction,  is  necessary  to  confirm  one  or  another 
"  book  or  verse  of  the  New  Testament,  and  to  answer 
"  the  doubts  of  the  scrupulous,  and  the  bold  objections 
"  of  the  infidel.  Now  how  few  of  the  common  rank  of 
"  Christians,  whose  hearts  are  inlaid  with  true  faith  in 
*'  the  Son  of  God,  and  with  real  holiness^  have  leisure y 
"  books,  instruction,  advantages,  and  judgment  sufficient 
"  to  make  a,  thorough  search  into  these  matters,  and  to 
"  determine,  upon  a  just  view  of  argument,  that  these 
*^  books  were  written  by  the  sacred  authors  whose 
'^  names  they  bear,  and  that  these  authors  were  under 
"  an  immediate  inspiration  in  writing  them.  What  a 
"  glorious  advantage  is  it  then  to  have  such  an  infal- 
"  lible  testimony  to  the  truth  of  the  gospel  wrought 
^^  and  written  in  the  heart  by  renewing  grace,  as  does 
"  not  depend  on  this  laborious,  learned,  and  a  r  gum  en- 
a  tative  evidence  of  the  divine  authority  of  the  Bible, 
"  or  of  any  particular  book  or  verse  in  itl 

"  Secondly,  if  we  consider  what  bold  assaults  are 
"  sometimes  made  upon  the  faith  of  the  unlearned 
<'  Christian  by  the  deists  and  unbelievers  of  our  age, 
"  by  disputing  against  the  authority  of  the  scripture, 
<«  by  ridiculing  the  strange  narratives  and  sublime  doc- 
"  trines  of  the  Bible,  by  setting  the  seeming  contradic- 


CRRISflAN  PHILOSOPHT.  79 

"  tions  in  a  blasphemous  light,  and  then  demanding, 
"  How  can  you  prize  or  how  can  you  believe  that  this 
"  book  is  the  word  of  God,  or  that  the  religion  it  teaches 
''  is  divine?'  In  such  an  hour  of  contest,  how  happy  is 
"  the  Christian  that  can  say,  '  Though  I  am  not  able 
"  to  solve  all  the  difficulties  in  the  Bible,  nor  maintain 
"  the  sacred  authority  of  it  against  the  cavils  of  wit  and 
^'  learning,  yet  I  am  well  assured  that  the  doctrines  of 
"  this  book  are  sacred,  and  the  authority  of  them  divine ; 
"  for  when  I  heard  and  received  them,  they  changed 
"  my  nature,  they  subdued  my  sinful  appetites,  they 
"  made  a  new  creature  of  me,  and  raised  me  from  death 
"  to  life;  they  made  me  love  God  above  all  things,  and 
"  gave  me  the  lively  and  well-grounded  hope  of  his  love. 
"  Therefore  I  cannot  doubt  but  that  the  chief  princi- 
"  PLEs  of  this  book  are  divine,  though  I  cannot  so  well 
"  prove  that  the  very  words  and  syllables  of  it  are  so 
"  too ;  for  it  is  the  sense  of  scripture,  and  not  the  mere 
^'  letters  of  it,  on  which  I  build  my  hope.  What  if  the 
"  scripture  should  not  be  divine?  What  if  this  gospel 
''  and  the  other  epistles  should  not  be  written  by  inspi- 
"  ration  ?  What  if  these  should  be  merely  the  v/ords  of 
"  men,  and  not  the  very  word  of  God  ? — Though  I  can- 
"  not  recollect  all  the  arguments  that  prove  Matthew, 
"  Mark,  and  Luke  to  be  divine  historians,  or  Peter  and 
"Paul  to  be  inspired  writers;  yet  the  substance  and 
"  chief  sense  of  these  gospels  and  their  epistles  must 
*'  needs  be  divine;  for  it  has  begun  the  spiritual 

"  AND    ETERNAL   LIFE    IN    MY   SOUL;    and    THIS    IS    MY 

"  WITNESS,  or  rather  the  witness  of  the  Spirit  of  God 
"  within  us,  that  Christ  is  the  Son  of  God,  the 
"  Saviour  of  sinners,  and  the  religion  that  I  pro- 
"  fess  and  practise  is  safe  and  divine.' 

"  And  though  there  are  many  and  sufficient  argu- 
"  ments  drawn  from  criticism,  history,  and  human 
"  learning  to  prove  the  sacred  authority  of  the  Bible, 


60  CHRISTIAN   PHILOSOPHr. 

"  and  such  as  may  give  abundant  satisfaction  to  an 
"  honest  inquirer,  and  full  satisfaction  that  it  is  the 
"  word  of  God;  yet  this  is  the  chief  evieence  that 
"  the  greatest  part  of  Christians  can  ever  attain  of  the 
"  divine  original  of  the  holy  scripture  itself,  as  well  as 
"  the  truth  of  the  doctrines  contained  in  it,  namely, 
"  That  they  have  found  a  holy  and  heavenly  change  pass- 
"  ed  upon  them,  by  reading  and  hearing  the  proposi- 
"  tions,  the  histories,  the  precepts,  the  promises,^  and 
"  the  threatenings  of  this  book;  and  thence  they  are 
"  wont  to  infer,  that  the  God  of  truth  would  not  attend 
"  a  book,  which  was  not  agreeable  to  his  mind,  with 
"  such  glorious  instances  of  his  own  power  and  grace. 
"  I  have  dwelt  the  longer  on  shewing  that  the  inward 
"  Hvitness  is  such  a  witness  to  the  truth  of  the  Christian 
"  religion  as  does  not  depend  on  the  exact  truth  of  let-- 
"  ters  and  syllables^  nor  on  the  critical  knowledge  of  the 
"  copies  of  the  Bible,  nor  on  this  old  manuscript  or  the 
"  other  new  translation,  because  every  manuscript  and 
"  every  translation  has  enough  of  the  gospel  to  save 
"  souls  by  it,  and  make  a  man  a  Christian ;  and  because 
"  I  think  this  point  of  great  importance  in  our  age, 
"  which  has  taken  so  many  steps  to  heathenism  and 
"  infidelity;  for  this  argument  or  evidence  will  defend 
"  a  Christian  in  the  profession  of  the  true  religion, 
"  though  he  may  not  have  skill  enough  to  defend  his 
«  Bible. 

"  Why  do  you  believe  in  Jesus?"  asks  the  unbeliev- 
"  er.     If  you  have  this  answer  ready  at  hand,  '  I  have 

"  FOUND    the    efficacy   AND  POWER    OF    THE   GOSPEL 

"  IN  MY  heart;'  this  will  be  sufficient  to  answer  every 
"  cavil. 

"  The  words  of  St.  Paul  to  the  Corinthians  have  a 
"  reference  to  our  present  subject.  Ye  are  manifestly 
"  declared  to  be  the  efiistle  of  Christ  ?ninistered  by  us;. 
<^  written  not  with  ink  but  with  the  Sfirjt'  of  The  Lir^ 


CHRISTIAN  PHILOSOPHr.  81 

*'  727C,  God;  not  in  tables  of  stone ^  but  injieshly  tables  of 
"  the  heart^:' 

Thus  far  Dr.  Watts,  in  his  sermons  on  the  inward 
Witness  to  Christianity^  where  the  reader  will  find  a 
great  deal  of  truly  evangelical  instruction.  For  my 
own  part,  I  cannot  but  think  this  good  man  approached 
as  nearly  to  Christian  perfection  as  any  mortal  ever  did 
in  this  sublunary  state;  and  therefore  I  consider  him  as 
a  better  interpreter  of  the  Christian  doctrines  than  the 
most  learned  critics,  who  proud  of  their  reason  and  their 
learning,  despise  or  neglect  the  very  life  and  soul  of 
Christianity,  the  living  everlasting  gospel^  the  superna- 
tural operation  of  divine  grace.  And  be  it  ever  re- 
membered, that  Dr.  Watts  was  a  man  who  cultivated 
his  reason  with  particular  care,  who  studied  the  ab* 
strusest  sciences,  and  was  as  well  qualified  to  become  a 
verbal  critic,  or  a  logical  disputant  on  the  scriptures,  as 
the  most  learned  among  the  doctors  of  the  Sorbonnej^ 
or  the  greatest  proficients  in  polemical  divinity. 


SECTION  XIV. 


The  Opinion  of  Dr*  Lucas,  the  celebrated  Author  of  a 
Treatise  on  Happiness^  concerning  the  Evidence  of 
Christianity  arising  from  diviiie  Communication. 

"  X  HERE  is,'*  says  Dr.  Lucas,  "  no  great 
"  need  of  acquired  learning  in  order  to  true  illumina- 
'^  tion.  Our  Saviour  did  not  exact  of  his  disciples,  as 
^  a  necessary  preparation  for  his  doctrine,  the  know- 
^'  ledge  of  tongues,  the  history  of  times  or  of  nature ; 
^'  logic,  metaphysics,  or  the  like.  These  indeed  may 
^^  be  serviceable  to  many  excellent  ends:  they  may  be 

*  2  Cor.  iii.  2,  3. 


82  CHRISTIAN  PHILOSOFHr. 

"  great  accomplishments  of  the  mind,  great  ornaments, 
"  and  very  engaging  entertainments  of  life.  They  may 
"  be,  finally,  very  excellent  and  necessary  instruments 
"  of,  or  introductions  to  several  professions  and  employ- 
"  ments;  but  as  to  religious  perfection  and  happiness,  to 
"  these  they  can  never  be  indispensably  necessary. 

"  A  man  may  be  excellently,  habitually  good,  with- 
"  out  more  languages  than  one ;  he  may  be  fully  per- 
"  suaded  of  those  great  truths,  that  will  render  him 
"  master  of  his  passions  and  independent  of  the  world ; 
"  that  will  render  him  easy  and  useful  in  this  life,  and 
"  glorious  in  another,  though  he  be  no  logician  nor  me- 
"  taphysician. 

"  The  qualifications  previously  necessary  to  iUumina^ 
"  Hon  are  two  or  three  moral  ones,  implied  in  that 
"  INFANT  temper  which  our  Saviour  required  in  those 
"  who  would  be  his  disciples, — humility,  impartiality, 
"  and  a  thirst  and  love  of  truth." 

"  There  is  a  knowledge,  which,  like  the  summit  of 
"  Pisgah  where  Moses  stood,  shews  us  the  land  of  Ca- 
<'  naan,  but  does  not  bring  us  to  it. 

"  How  does  the  power  of  darkness,  at  this  moment, 
^'  prevail  amidst  the  light  of  the  gospel  ?  Are  men  igno^ 
"  rant?  No:  but  their  knowledge  is  not  such  as  it  ought 
"  to  be ;  it  is  not  the  light  of  life. 

"  The  understanding  does  not  always  determine  the 
"  will. 

"  Though  every  honest  man  be  not  able  to  discover 
"  all  the  arguments  on  which  his  creed  stands,  he  yet 
"  may  discover  enough;  and  what  is  more,  he  may 
"  have  an  inward,  vital,  sensible  proof  of  them; 
"  he  may  feel  the  power,  the  charms  of  holiness,  ^a- 
^^  fierience  its  congruity  and  loveliness  to  the  human 
^'  soul,  so  as  that  he  shall  have  no  doubts  or  scrufiles. 
"  But  besides  this,  there  is  a  voice  within,  a  divine 
"  Teacher  and  Instructor. 


CHRISTIAN   PHILOSOPHT.  83 

"  Extraordinary  natural  parts  are  not  necessary  to 
•^  illumination.  The  gospel  takes  no  notice  of  them. 
"  Such  is  the  beauty  of  holiness,  that  it  requires  rather 
^>  a  fine  sensibility  arising  from  purity  of  heart,  than 
"  quickness  of  intellectual  apprehension,  to  render  us 

"  ENAMOURED  of  it." 

A  truth  which  involves  the  present  and  eternal  hap*" 
piness  of  human  beings,  cannot  be  placed  in  too  great 
a  variety  of  lights,  or  too  repeatedly  enforced.  "  He 
^'  that  soweth  to  the  Sfiirit^''  says  St.  Paul,  "  shall  of 
^'  the  Spirit  reap  life  everlasting*."  When  such  is  the 
harvest,  every  benevolent  mind  must  wish  to  urge  man- 
kind, in  this  their  seed-time,  to  sow  to  the  Spirit.  What 
is  so  important  cannot  be  inculcated  by  too  frequent 
repetition.  I  therefore  quote  authors  which  occur  to 
me  in  the  course  of  my  reflections  on  the  subject,  whose 
opinions,  though  similar,  may  add  weight  to  doctrines 
already  advanced.  Such  is  the  above  from  Dr.  Lucas, 
a  most  excellent  divine,  never  charged  with  the  least 
tendency  to  blameable  enthusiasm. 

I  wish  my  reader  to  pay  particular  attention  to  what 
he  suggests  on  the  infant  temper,  required  by  our 
Lord  in  his  followers.  "  Except,"  says  Jesus  Christ, 
"  ye  be  converted,  and  become  as  little  children^  ye  shall 
"  not  enter  into  the  kingdom  of  Godf." — "  Verily  I  say 
"  unto  you.  Whosoever  shall  not  receive  the  kingdom 
"  of  God  as  a  little  child,  he  shall  not  enter  there- 
"in|." 

The  amiable  dispositions  of  infants  must  therefore  be 
produced  in  the  heart,  before  the  religion  of  Christ  can 
be  received  into  it.  But  are  such  dispositions  best  pro- 
duced, or  can  they  be  produced  at  all,  by  subtle  dispu- 
tations, by  cold  argumentation,  by  bringing  forward 
objections   in  order  to  display  ingenuity  in  answers, 

^  Galatians,  vi.  8.        f  Mat.  xviii.  3.        \  Mark,  x.  14. 


84'  CRRISriAN  PHILOSOPHr. 

laboured  indeed  and  sagacious,  but,  after  all,  unsatis* 
factory  to  many,  and  unintelligible  to  more  ? 

Yet  this  mode  of  recommending  Christianity  is  the 
only  one  approved  by  some  persons  of  high  authority ; 
and  there  are  those  who  would  not  venture  to  preach 
the  doctrine  of  grace,  the  teaching  of  God  and  a  sjiiritual 
understanding^  lest  they  should  be  numbered  with  enthu- 
siasts, and  lose  all  chance  of  promotion  and  worldly 
esteem.     This  danger  must  be  voluntarily  incurred  by 
all  who  would  succeed  in  repelling  the  rapid  advances 
of  modern  infidelity.     Christianity  flourished  wonder- 
fully while  its  genuine  doctrines,  the  glad  tidings  of 
grace,  were  preached ;  and  it  has  been  gradually  declin- 
ing, ever  since  it  has  become  fashionable,  in  order  to 
discountenance  fanaticism,  to  recommend  mere  heathen 
morality  as  the  essence  of  Christianity,  and  to  make  use 
of  no  other  arguments  to  prove  the  truth  of  it,  but  such 
as  an  ingenious  man,  without  the  smallest  particle  of 
religion  in  his  heart,  might  produce.     Professional  ad- 
vocates, furnished  with  human  arguments  only  and  ex- 
ternal evidence,  appear  to  the  true  Christian,  as  well  as 
to  the  unbeliever,  like  lawyers  pleading  for  a/ee,  on  that 
side  of  the  question  which  they  know  to  be  wrong,  or  at 
least  are  not  convinced  is  right.     It  is  indeed  certain 
that  a  dull  and  plodding  scholar  may  make  a  wonderful 
display  of  erudition  in  defence  of  Christianity,  without 
feeling  a  lively  sense  of  it  himself,  or  communicating  it 
to  his  readers.     His  materials  supply  the  adversaries, 
with  arms  for  fresh  attacks,  and  at  the  same  time  fail 
in  building  an  impregnable  rampart  round  the  citadel 
which  he  undertakes  to  defend.     There  is  usually  some 
weak  place  at  which  the  enemy  enters ;  and,  having  once 
entered,  he  takes  possession  of  the  fortress,  and  uses 
the  stores  and  ammunition  against  the  very  persons 
who  collected  them  with  so  much  labour* 


CRRISriAN  PMILOSOTHTi  85 

Nothing  of  this  kind  can  happen  when  recourse  is  had 
to  the  teaching  of  the  Spirit.  It  overcomes  the  heart; 
it  brings  it  to  the  lovely  state  of  infantine  innocence  and 
simplicity ;  and  renders  him  who,  like  St.  Paul  was  a 
persecutor  of  it,  a  warm  friend  and  advocate. 

It  is  certain  that  the  argumentative  mode  of  address- 
ing unbelievers,  and  a  reliance  on  external  evidence,  has 
hitherto  failed.  Many  of  the  most  learned  and  able 
men  of  modern  times,  who  were  capable  of  understand- 
ing the  historical,  logical,  and  metaphysical  defences  of 
Christianity,  have  read  them  without  conviction,  and 
laughed  at  their  laborious  imbecillity. 

It  is  time  to  try  another  mode :  And  all  who  are  sin- 
cere Christians  will  favour  the  experiment;  for  they 
would  rather  see  men  converted  to  the  true  religion, 
though  they  should  become  fervent,  and  zealous  even 
to  a  degree  of  harmless  enthusiasm,  than  totally  alien- 
ated from  it,  and  enlisted  under  the  partizans  of  infi- 
delity. 

If  men  of  the  world  and  men  of  learning'^  will  not 
interpose  to  prevent  the  divine  energy,  we  shall  see  it 
produce  its  genuine  effects  in  all  their  vigour  and  ma- 
turity, as  well  in  the  world  of  grace  as  of  nature.  A 
secret  operation  gives  life  and  growth  to  the  tree,  and 
so  will  it  to  the  human  soul.  "  I  am  the  vine^  ye  are 
"  the  branches,**  says  our  Saviour:  the  branches  will 
soon  wither  and  decay,  if  the  sap  flows  not  to  them 
fix)m  the  vine. 

*  Nee  Philosophos  se  ostentent:  sed  satagant  fieri  Theodi- 
mACTi.     Greg.  ix.  Ep.  ad  Univ.  Paris, 


S6  CHRISriAlfr  PHILOSOPHY 


SECTION  XV. 


Passages  from  a  well-known  Book  ofcCn  anonymous  Author^ 
intitled  Inward  Testimony. 


Ri 


.EAL  Christians  find,  that  as  soon  as  they 
"  apply  themselves  to  know  what  is  comfirehensible  in  the 
"  sacred  scriptures,  and  to  a  sincere  endeavour  to  do 
^'  what  IS  firacticable^  so  soon  a  faith  in  its  incompre- 
"  HENsiBLE  doctrines  is  produced,  and  then  is  fulfilled, 
"  that  he  that  doth  the  will  of  God  shall  know  of  the  doc- 
*'  trines  whether  they  be  of  God, 

''  The  DIVINE  Spirit  concurs  with  the  outward  reve- 
"  lation  in  changing  a  man's  sceptical  disposition,  and 
"  then  he  is  fixed:  otherwise  he  would  be  as  ready  as 
"  ever  to  embrace  the  first  filausible  g^rgument  against 
"  the  gospel. 

"  We  have  some,  who,  by  their  mere  notional  know-r 
"  ledge  of  revelation,  the  outvjard  testimony  to  Christi- 
"  anity,  disbelieve  the  reality  or  necessity  of  any  ac- 
"  quaintance  with  the  inward  testimony^  by  which  the 
"  DIVINE  Spirit  produces  a  serious  spiritual  frame, 
"  fitting  the  soul  to  receive  the  sanctifying  impressions 
"  of  an  outward  revelation.  They  think  that  reading 
"  of  sacred  scripture,  and  forming  from  thence  right 
"  notions  of  Christianity,  in  order  to  talk  of  it,  with  a 
"  going  the  round  of  common  duties,  and  a  not  being 
"  guilty  pf  common  sins,  is  the  %vhole  of  the  Christian 
"  religion,  and  all  the  meetness  that  is  necessary  for 
"  heaven.  A  serious  heavenly  frame,  suitable  to 
"  the  true  notion  of  revelation,  has  no  place  in  them ; 
"  they  ridicule  it  in  others,  and  name  it  affectation, 
"  rather  than  any  real  part  of  Christianity. 

"  An  ingenious  mind  may  argue  for  God  against  the 
"  athdst;  for  Christ  against  the  Socinian;  and  for  the 


CHRISTIAN  PHILOSOPHT.  87 

"  outward  testimony  of  the  Spirit  of  Christ  against 
"  the  Deist;  and  he  himself  be  no  real  Christian:  but  no 
"  person  can  well  display  this  inward  testimony  of  Christ 
^'  in  the  soul,  without  the  experience  of  it*/' 


SECTION  XVI. 


Dr.  Townson's  Olilnions  on  the  Evidence  which  is  in  this 
Book  recommended  as  sujierior  to  all  other. 

^^  If  the  w^ord  was  enforced  by  miracles  in  the 
"  times  only  of  its  early  publication,  it  has  the  standing 
"  support  and  evidence  of  another  power,  which  is 
^^  still  as  operative,^  where  we  will  allow  it,  as  ever.  This 
*'  is  declared  and  promised  in  the  following  passage: 
'''  Jesus  answered  than  and  said^  My  doctrine  is  not  mine^ 
"  but  his  that  sent  me.  If  any  man  will  do  his  will^  he  shall 
''  knoTo  of  the  doctrine  whether  it  be  of  God^  or  whether  I 
^^  sjieak  of  myself. 

"  The  person  who  enters  on  the  study  of  a  science, 
'•  of  which  he  has  only  a  general  idea,  must  receive 
*''  many  things  at  first  on  the  authority  of  his  instructors. 
"  And  surely  there  is  no  one,  who,  by  his  life  and  works, 
^'  has  such  claim  to  trust  and  confidence  in  his  words  as 
*'  tlie  Author  and  Finisher  of  our  faith.  If  then  we 
"  really  desire  to  know  the  certainty  of  his  doctrine;  if 
'•  we  have  the  courage  to  sacrifice  meaner  pursuits  to 
^'  the  wisdom  that  is  from  above,  and  the  felicity  of  at- 
"  taining  it;  we  shall  study  the  truth  of  his  religion  as  he 
"  directs,  by  the  practice  of  its  lavn^s.     And  this 

*  Jam  hie  videte  magnum  sacramentiim,  Fratres.     Magisteria 
forinsecus  adjutoria  qusedam  sunt  et  admonitiones ;  Cathedram 

tN  COELO  HABET   QUI   CORDA  DOCET. 

August.  Tr.  3.  in  1  Joan. 


88  CHRISflAK  PfflLOSOPJir* 

"  method,  he  assures  us,  will  yield  us  the  repose  and 
"  comfort  oi  firm  fiersuasion.  Continuing  stedfast  in 
^^  such  a  course  of  discipline,  we  shall  not  seek  after 
"  signs  from  heaven,  nor  ask  to  behold  the  blind  receive 
"  their  sight,  the  lame  walk,  the  deaf  hear,  or  the  dead 
"  raised  up.  The  healing  efficacy  and  blessed  influ- 
"  ence  of  the  gospel  will  sufficiently  vouch  for  its  truth 
"  and  excellence. 

'^  The  EVIDENCE  which  thus  possesses  the  soul  is  not 
"  liable  to  be  impaired  by  time,  as  might  an  impression 
"  once  made  on  the  senses;  but  will  shine  more  and 
"  more  unto  a  perfect  day.  For  the  practice  of  reii- 
*'  gion,  by  Jiurifying  the  hearty  will  raise  and  improve 
"  the  understanding  to  conceive  more  clearly  and  judge 
"  more  rightly  of  heavenly  things  and  divine  truths: 
"  the  view  and  contemplation  of  which  will  return  upon 
^'  the  heart  the  warmth  of  livelier  hopes  and  more  vigo- 
"  rous  incitements  to  obedience ;  and  effectual  obedience 
"  will  feel  and  testify  that  it  is  the  finger  of  God. 

"  For  is  nature  able,  by  its  own  efficiency,  to  clear  the 
"  eyes  of  the  mind ;  to  rectify  the  will ;  to  regulate  the 
"  affections;  to  raise  the  soul  to  its  noblest  object,  in 
"  love  and  adoration  of  God ;  to  employ  it  steadily  in 
"  its  best  and  happiest  exercise,  justice  and  charity  to 
^^  man ;  to  detach  its  desires  from  the  pleasures,  profits, 
"  and  honours  of  the  world;  to  exalt  its  views  to  hea- 
''  venly  things ;  to  render  the  v^^hole  life  godly,  just,  and 
"  sober?  He,  who  impartially  examines  his  own  moral 
"  abilities  by  the  pure  and  searching  light  of  the  gospel, 
"  must  discern  their  defects  and  weakness  in  every  part; 
^'  and  when  he  well  considers  the  tenor  and  spirit  of  this 
"  gospel,  must  acknowledge  that  he  is  not  of  himself 
"  sufficient  for  the  attainments  to  which  it  calls,  and 
*'  conducts  its  faithful  votary. 

"  What  then  is  it  that  hath  taken  him  by  the  hand, 
<'  and,  leads  him  on  in  this  rising  path  of  virtue  and 


CHRIS'TIAN   PHILOSOPHr. 


98 


"  holiness ;  that  prevents  his  steps  from  sliding ;  or  if 
"  his  foot  hath  slipped,  raises  him  again ;  that  keeps  him 
«  steady  in  the  right  way ;  or,  if  at  any  time  he  hatk 
"  wandered  out  of  it,  recalls  him  to  it;  that  strengthens 
"  him  to  resist  temptations,  or  endure  toils,  and  so  con- 
"  tinue  patiently  in  well  doing;  that,  as  he  advances, 
^'  opens  to  his  faith  a  still  brightening  view  of  the  hea- 
"  venly  Jerusalem,  through  the  gloom  which  our  earthly 
"  state  hangs  upon  death  and  futurity ;  and  animates  him 
^'  to  live  and  walk  by  this  faith  ? 

''  If  these  are  exertions  beyond  the  sphere  of  mere 
"  human  activity,  the  question,  whence  such  improve- 
"  ment  of  soul  and  spirit  and  life  proceeds,  will  admit  of 
"  an  easy  and  clear  answer.  It  is  God  who  blesses  our 
"  earnest  petitions  thcit  we  may  do  his  will,  and  our  sin- 
"  cere  endeavours  to  do  it,  with  the  grace  of  his  Holy 
"  Spirit  ;  who  worketh  in  us  both  to  will  and  to  do  of  his 
^'  good  pleasure;  and  thus  verifies  and  fulfils  the  promises, 
"  made  by  Christ  to  those  who  ask  in  his  name,  of  succour 
"  and  strength  from  on  high.  Christ  therefore  is  his 
''  beloved  Son,  by  whom  w^e  are  redeemed,  and  in  whom 
"  we  are  accepted.  The  religion  which  he  hath  taught 
"  us,  so  worthy  of  God  in  the  theory,  and  so  favoured  by 
"  him  in  the  practice  of  its  laws,  proves  its  heavenly 
"  origin  by  the  fruit  it  produces;  and  brirfgs  its  divinity 
"  home  to  the  breast  of  the  devout  professor  by  expe- 
"  RiENCE  of  its  power  unto  salvation. 

"  It  is  natural  to  conclude,  that  he  who  has  this  con- 
"  viction  of  its  certainty  will  be  desirous  of  persuading 
.  "  others  to  the  belief  and  practice  of  it;  and  \vill  be  of 
"  an  apt  and  fit  disposition  to  instruct  them  in  it." 

There  are  scarcely  any  recent  divines,  whose  opinions 
ought  to  have  more  weight  than  those  of  Dr.  Townson. 
He  lived,  as  he  wrote,  according  to  the  true  gospel.  He 
is  universally  esteemed  by  the  most  learned  and  judi- 
cious theologists  of  the  present  day;  and  his  opinions 

H  2 


50  CHRISTIAN   PHILOSOPHT. 

alone  carry  with  them  sufficient  authority  to  justify  me 
fully  in  recommending  that  evidence  of  the  gospel  truth 
which  arises  from  divine  influence,  consequent  on  obe- 
dience to  its  precepts.  An  orthodox  life,  I  am  con- 
vinced, is  the  best  preparative  to  the  enteitainment  of 
orthodox  opinions;  and  I  rejoice  to  find  such  men  as 
Tounson  enforcing  the  doctrine,  "  that  if  any  man  will 
"  do  the  will  of  Christ,  he  shall  know  of  the  doctrine 
"  whether  it  be  of  God."  He  does  not  refer  us  to  sys- 
tematical or  philosophical  works,  but  to  the  teaching  of 
the  Holy  Ghost,  for  the  attainment  of  this  knowledge ; 
a  knowledge,  compared  to  which  all  other  is  to  man, 
condemned  as  he  is  shortly  to  die,  but  puerile  amuse- 
ment, a  house  of  cards,  a  bubble  blown  up  into  the  air, 
and  displaying  deceitful  colours  in  a  momentary  sun« 
shine. 


.  SECTION  xvn. 

JDr.  Doddridge  on  the  DGctrine  of  Divine  Influence* 


« Ai 


uNY  degree  of  divine  inPxuence  on  the  mind, 
"  inclining  it  to  believe  in  Christ  and  to  practise  virtue, 
"  is  called  grace.  All  those  who  do  indeed  believe  in 
^*  Christ,  and  in  the  main  practise  virtue,  are  to  ascribe 
"it  not  merely  or  chiefly  to  their  own  wisdom  and 
"  goodness,  but  to  the  special  operation  of  divine  grace 
"  upon  their  souls,  as  the  original  cause  of  it.  None 
"  can  deny,  that  God  has  such  an  access  to  the  minds  of 
"  men  that  he  can  work  upon  them  in  what  manner  he 
"  pleases :  and  there  is  great  reason  to  believe,  that  his 
"  secret  influence  on  the  mind  gives  a  turn  to  many  of 
"  the  most  important  events  relating  to  particular  per- 


CHRISriA}^   PHILOSOPHr.  91 

"  sons  and  societies*,  as  it  is  evident  many  of  the  public 
^'  revolutions,  mentioned  in  the  Old  Testament,  are 
"  ascribed  to  this  cause  t«  Though  the  mind  of  man 
"  be  not  invincibly  determined  by  motives,  yet  in  mat- 
"  ters  of  great  importance  it  is  not  determined  without 
^'  them:  and  it  is  reasonable  to  believe,  that  where  a 
"  person  goes  through  those  difficulties  which  attend 
"  faith  and  obedience,  he  must  have  a  very  lively  view 
"  of  the  great  engagements  to  them,  and  probably,  upon 
"  the  whole,  a  more  lively  view  than  another,  w^ho,  in 
"  the  same  circumstances,  in  all  other  respects  acts  in 
"  a  different  manner.  Whatever  instruments  are  made 
"  use  of  as  the  means  of  making  such  powerful  impress 
"  sions  on  the  mind,  the  efficacy  of  them  is  to  be  ascribed 
"  to  the  continual  agency  of  the  first  cause.  The  preva- 
"  lence  of  virtue  and  piety  in  the  church  is  to  be  ascribed 
"  to  God,  as  the  great  original  Author,  even  upon  the 
"  principles  of  natural  religion*  Good  men  in  scripture, 
"  who  appear  best  to  have  understood  the  nature  of  God, 
"  and  his  conduct  towards  men,  and  w^ho  wrote  under 
"  the  influence  and  inspiration  of  his  Spirit,  frequently 
'^  offer  up  such  petitions  to  God,  as  shew  that  they  be- 
"  lieved  the  reality  and  importance  of  his  gracious  agen- 
"  cy  upon  the  heart  to  promote  piety  and  virtue  :j..  God 
"  promises  to  produce  such  a  change  in  the  hearts  of 
"  those  to  whom  the  other  valuable  blessings  of  his  word 
"  are  promised,  as  plainly  imphes  that  the  alteration 
"  made  in  their  temper  and  character  is  to  be  looked 
"  upon  as  his  workl.l. 

*  Prov.  xxi.  1. 

t  Ezra,  i.  1.     Religion  of  Nature  delineated,  p.  105 — 107. 

I  Psal.  li.  10—12.  xxxix.  4.  xc.  12.  cxix.  12. 18.  27.  33—37.  73. 
80.  133.  1  Chron.  xxix.  18.  19.  Eph.  i.  16,  &c.  Col.  i.  9— 
11,  &c.  slm. 

II  Deut.  XXX.  6.  Psal.  ex.  3.  Jer.  xxxi.  oo.  xxxi.  39,  40. 
Ezek.  xi.  19,  20.  xxxvi.  26,  27.     Compare  Heb.  viii.  8—15. 


92  CHRISTIAN    PHILOSOPHr. 

"  The  scripture  expressly  declares,  in  many  places, 
^'  that  the  work  oi  faith  in  the  soul  is  to  be  ascribed  to 
"  God,  and  describes  the  change  made  in  a  man's  heart, 
"when  it  becomes  truly  reli^ous,  in  such  language  as 
"  must  lead  the  mind  to  some  strength  superior  to  our 
"  own  by  which  it  is  effected*.  The  increase  of  Chris- 
"  tians  in  faith  and  piety,  is  spoken  of  as  the  work  of 
"  God;  which  must  more  strongly  imply  that  the  first 
"  beginnings  of  it  are  to  be  ascribed  to  himf.  The 
"  scripture  does  expressly  assert  the  absolute  necessity 
"  of  such  divine  influences  on  the  mind,  in  order  to  faith 
♦'  and  holiness,  and  speaks  of  God's  giving  them  to  one 
"  while  he  with-holds  them  from  another,  as  the  great 
"  reason  of  the  difference  to  be  found  in  the  characters 
"  of  different  men  in  this  important  respect:}:. 

"  It  appears  probable  from  the  light  of  nature,  and 
"  certain  from  the  word  of  God,  that  faith  and  repen- 
"  tance  are  ultimately  to  be  ascribed  to  the  work  of  spe- 
"  cial  grace  upon  the  hearts  of  men  ||.     As  to  the  man- 

*  John,  i.  13.  iii.  3.  5,  6.  Acts,  xi.  18.  xvi.  14.  2  Cor.  iii.  3. 
Eph.  i.  19,  20.  ii.  1. 10.  iv.  24.  Phil.  i.  29.  Col.  i.  11. 12.  ii.  12, 13. 
Vid.  James,  i.  18.  2  Tim.  ii.  25.  To  this  catalogue  we  scruple 
not  to  add  Eph.  ii.  8.  though  some  have  objected  that  ts/Jo  cannot 
refer  to  ?s-i5"S&'? ;  since  the  like  change  of  genders  is  often  to  be 
found  in  the  New  Testament ;  compare  Acts,  xxiv.  16.  xxvi.  17. 
Phil.  i.  28.  1  John,  ii.  8.  Gal.  iii.  16.  iv.  19.  Matth.  vi.  idt.  xxviii. 
19.  Rom.  ii.  14.  Eisner's  Observ.  vol.  i.p.  128.  Raphel.  Observ. 
ex  Herod,  in  Matth.  xxviii.  19.  Glassii  Op.  1.  iii.  Tract,  ii.  de  pr- 
Can.  xvi.  p.  524—526. 

t  Psal.  cxix.  32.  Phil.  i.  6.  ii.  13.  1  Cor.  vii.  25.  iii,  7.  iv.  7. 
XV.  10.  2  Cor.  V.  5.  Heb.  xiii.  20,  21.  1  Pet.  v.  10.  Jude,  ver. 
24,  25. 

:j:  Deut.  xxix.  4.  Matth.  xi.  25,  26.  John,  vi.  44,  45,  46.  xii. 
39,  40.     Rom.  ix.  18.— 23. 

II  Lime-street  Lect.  vol.  ii.  p.  242 — 245.  Tillotson's  Works, 
voh  ii.  p.  80,  81.  Limb.  Theol.  1.  iv.  c.  14.  §  4,  21.  Brandt's 
Hist,  of  the  Ref.  vol.  ii,  p.  75,    Doddridge  on  Regen.  Serm,  vii. 


SMRIStlAN  PHILOSOPirr,  $S 

"  ner  in  which  divine  grace  operates  upon  the  mind, 
"  considering  how  little  it  is  we  know  of  the  nature  and 
<'  and  constitution  of  our  own  souls,  and  of  the  frame  of 
"  nature  around  us,  it  is  no  wonder  that  it  should  be  un- 
"  accountable  to  us  *.  Perhaps  it  may  often  be,  by  im- 
^'  pelling  the  animal  spirits  or  nerves,  in  such  a  manner 
''  as  is  proper  to  excite  certain  ideas  in  the  mind  with  a 
"  degree  of  vivacity,  which  they  would  not  otherwise 
"  have  had:  by  this  means  various  passions  are  excited; 
"  but  the  great  motives  addressed  to  gratitude  and  love 
"  seem  generally,  if  not  always,  to  operate  upon  the  will 
"  more  powerfully  than  any  other,  which  many  divines 
"  have  therefore  chosen  to  express  by  the  phrase  of  de- 
*'  kctatio  victrix\.^ 


SECTION  XVIII. 

The  Opinions  of  Mr*  Locke  and  Mr.  Addison. 

At  will  be  difficult  to  prove  that  any  of  the 
modern  worshippers  of  their  own  reason  possess  under- 
standings better  illuminated  than  those  of  the  great 
ornaments  of  our  country,  Locke  and  Addison;  and 
they  have  left  on  record  their  opinion  on  the  reality  and 

p.  221 — 233.  Jortin's  Six  Dissertations,  No,  1.  Warbiirton*s 
Doctrine  of  Grace.  Fost.  Sermons,  vol,  ii.  No.  5.  prses.  p.  104, 
105. 

*  John,  iii.  8. 

t  Compare  Deut.  xxx,  6.  Psal,  cxix,  16.  20,  32,  47, 48. 97. 103. 
Psal.  xix.  10,  11.  Rom.  vii.  22.  1  John,  iv.  18,  19.  Rem.  v.  5. 
Le  Blanc's  Thes.  p.  527,  §  53.  Bum.  Life  of  Roch.  p.  43—51. 
Barclay's  Apol.  p.  148.  Burnet  on  Art,  p.  120.  Whitby  Com- 
ment, vol.  ii.  p.  289,  290,  Scougal's  Works,  p.  6—10.  Seed's 
Serm.  vol.  i.  p.  291.  Ridley  on  the  Spirit,  p.  210.  King's  Origin 
of  Evil,  p.  71,  376—380,  fourth  edition. 


94  CRRISflAK  PHILOSOPHT, 

necessity  of  supernatural  assistance.  It  is  evident,  I 
think,  that  Mr.  Locke's  understanding  and  temper  were 
very  little  inclined  to  admit  any  thing  fanatical.  He 
appears  to  have  weighed  well,  in  the  balance  of  reason, 
whatever  he  advanced ;  and  therefore  his  testimony  may 
be  supposed  to  hctve  authority  on  the  minds  of  those 
who,  in  forming  their  religious  principles,  lay  claim  to 
pre-eminent  rationality. 

Mr.  Addison  is  universally  allov/ed  to  have  united  in 
himself  the  scholar,  the  philosopher,  and  the  gentleman. 
His  liberal  and  polished  mind  always  appeared  to  me 
peculiarly  formed  for  theological  subjects,  and  he  treats 
them  in  a  most  pleasing  and  persuasive  manner.  Let 
us  hear  both  these  great  men  on  our  present  subject. 

"  To  these  I  must,"  says  Mr.  Locke,  "  add  one  ad- 
<^  vantage  more  we  have  by  Jesus  Christ,  and  that  is, 
"  the  promise  of  assistance.  If  we  do  what  we  can, 
"  he  will  give  us  his  spirit  to  hclfi  us  to  do  what,  and 
"  how  we  should.  It  will  be  idle  for  us,  who  know  not 
"  how  our  own  spirits  move  and  act  us,  to  ask  in  what 
"  manner  the  Spirit  of  God  shall  work  upon  us.  The 
"  wisdom  that  accompanies  that  spirit  knows  better  than 
"  we  hov/  we  are  made,  and  how  to  work  upon  us.  If 
"  a  wise  man  knows  how  to  prevail  on  his  child,  to  bring 
"  him  to  what  he  desires,  can  we  suspect  that  the  spirit 
^'  and  wisdomi  of  God  fciil  in  it,  though  we  perceive  or 
''  comprehend  not  the  ways  of  his  operation?  Christ  has 
<'  promised  it,  who  is  faithful  and  just,  and  we  cannot 
"  doubt  of  the  performance.  It  is  not  requisite,  on  this 
<'  occasion,  for  the  inhancing  of  this  benefit,  to  enlarge 
"  on  the  frailty  of  minds,  and  weakness  of  our  consti- 
<'  tutions;  how  liable  to  mistakes,  how  apt  to  go  astray, 
"  and  how  easily  to  be  turned  out  of  the  paths  of  virtue. 
"  If  any  one  needs  go  beyond  himself  and  the  testimony 
"  of  his  own  conscience  on  this  point;  if  he  feels  not  his 
<'  own  errors  and  passions  always  tempting  him,  and 


CHRISTIAN   PHILOSOPHr.  95 

<^  often  prevailing  against  the  strict  rules  of  his  duty,  he 
^'  need  but  look  abroad  mto  any  age  of  the  world  to  be 
"  convinced.  To  a  man  under  the  difficulties  of  his 
"  nature,  beset  with  temptations,  and  hedged  in  with 
"  prevailing  custom,  it  is  no  small  encouragement  to  set 
"  himself  seriously  on  the  courses  of  virtue  and  practice 
<'  of  true  religion,  that  he  is  from  a  sure  hand  and  an 
*'  almighty  arm  promised  assistance  to  support  and 
"  carry  him  through." 

Let  us  hear  also  Mr.  Addison,  a  lay  divine  of  the  first 
order. 

"  We  who  have  this  veil  of  flesh  standing  between 
''  us  and  the  world  of  spirits,  must  be  content  to  know 
"  that  the  Spirit  of  God  is  present  with  us,  by  the  effects 
"  which  he  produceth  in  us.  Our  outward  senses  are 
"  too  gross  to  apprehend  him;  we  may  however  taste 
"  and  see  how  gracious  he  is,  by  his  influence  upon  our 
"  minds,  by  those  virtuous  thoughts  which  he  awakens 
"  in  us,  by  those  secret  comforts  and  refreshments  which 
'"  he  conveys  into  our  souls  and  by  those  ravishing  joys 
"  and  inward  satisfactions  which  are  perpetually  spring- 
"  ing  up  and  diffusing  themselves  among  all  the  thoughts 
*'  of  good  men.  He  is  lodged  in  our  very  essence^  and  is 
"  as  a  soul  tvithin  the  soul^  to  irradiate  its  understanding ^ 
"  rectify  its  will^  jiurifij  its  passions  and  eidiven  all  the 
"  flowers  of  man.  How  happy  therefore  is  an  inteilec- 
"  tual  being,  who,  by  prayer  and  meditation,  by  virtue 
"  and  good  works,  opens  this  communication  between  God 
"  and  his  own  soul !  Though  the  whole  creation  frowns 
"  upon  him,  and  all  nature  looks  black  about  him,  he 
"  has  his  light  and  support  within  him,  that  are  able  to 
^'  cheer  his  mind,  and  bear  him  up  in  the  midst  of  all 
^'  those  horrors  which  encompass  him.  He  knows  that 
^'  his  helper  is  at  hand,  and  is  always  nearer  to  him  than 
"  any  thing  else  can  be,  which  is  capable  of  annoying  or 
^'  terrifying  him.   In  the  midst  of  calumny  or  contempt, 


^6  CHRISriAN  PHILOSOPRT, 

"  he  attends  to  that  being  who  whispers  better  things 
*'  within  his  soul,  and  whom  he  looks  upon  as  his  de- 
<^  fender,  his  glory,  and  the  lifter-up  of  his  head.  In 
^'  his  deepest  solitude  and  retirement  he  knows  that  he 
"  is  in  company  with  the  greatest  of  Beings ;  and  per- 
^^  ceives  within  himself  5z/cA  real  sensations  of  his 
^'  firesence^  as  are  more  delightful  than  any  thing  that 
"  can  be  met  with  in  the  conversation  of  his  creatures, 
^f  Even  in  the  hour  of  death  he  considers  the  pains  of 
*'  his  dissolution  to  be  nothing  else  but  the  breaking 
^^  down  of  that  partition  which  stands  betwixt  his  soul 
"  and  the  sight  of  that  Being,  who  is  always  present 
"  with  him,  and  is  about  to  manifest  itself  to  him  in 
"  fulness  of  joy. 

"  If  we  would  be  thus  happy,  and  thus  sensible  of 
^'  our  Maker's  presence,  from  the  secret  effects  of  his 
"  mercy  and  goodness,  we  must  keep  such  a  watch  over 
"  all  our  thoughts,  that,  in  the  language  of  the  scrip- 
*^  ture,  his  soul  may  have  fileasure  in  us*  We  must  take 
"  care  not  to  grieve  his  Holy  Spirit,  and  endeavour  to 
<^  make  the  meditations  of  our  hearts  always  acceptable 
"  in  his  sight,  that  he  may  delight  thus  to  reside  and 
"  dwell  in  us.  The  light  of  nature  could  direct  Seneca 
"  to  this  doctrine  in  a  very  remarkable  passage  among 
^^  his  epistles:  '  8acer  ineat  in  nobis  spiritus  bonorum 
"  malorumque  custos  ct  observatory  et  quemadmodmn  nos 
*'  illu7n  tractamus^  ita  et  ille  nosJ*  There  is  a  Holy  Spi- 
"  rit  residing  in  us,  who  watches  and  observes  both  good 
"  and  evil  men,  and  will  treat  us  after  the  same  manner 
"  that  we  treat  him.  But  I  shall  conclude  this  discourse 
"  with  those  more  emphatical  words  in  divine  revela- 
"  tion:  ^'  If  a  man  love  me^  he  will  keep,  my  woi'ds;  a?id 
"  my  Father  will  love  hirn^  and  we  will  come  and  make  our 
*'  abode  with  him," 

I  cannot  help  observing,  that  after  the  sour  and  bitter 
potions  administered  by  tlie  metaphysical  sceptres  of 


C^mS^IAN  PHILOSOPHT*  9^ 

i*ecent  times,  the  pages  of  the  Spectator  seem  to  afford 
the  heart  a  delicious  ahment  or  a  balsamic  medicine. 
If  men  did  not  too  much  resemble  the  prodigal  in  the 
gospel,  they  would  surely  rejoice  to  feed  on  manna  at 
their  father's  table,  rather  than  on  husks  with  swine. 


SECTION  XIX. 


The  Ofiinion  of  Soame  Jenyns  on  the  fundamental  Prin^ 
ciples  of  Christianity. 

"  If  Christianity  is  to  be  learned  out  of  the  New 
"  Testament,  and  words  have  any  weaning  affixed  to 
"  them,  the  fundamental  principles  of  it  are  these: 

"  That  mankind  came  into  this  world  in  a  depraved 
"  and  fallen  condition;  that  they  are  placed  here  for  a 
"  while,  to  give  them  an  opportunity  to  work  out  their 
"  salvation ;  that  is,  by  a  virtuous  and  pious  life  to  purge 
*'  off  that  guilt  and  depravity,  and  recover  their  lost  state 
"  of  happiness  and  innocence  in  a  future  Hfe ;  that  this 
"  they  are  unable  to  perform  without  the  grace  and 
"  ASSISTANCE  OF  GoD ;  and  that,  after  their  best  endea- 
"  vours,  they  cannot  hope  for  pardon  from  their  own 
"  merits,  but  only  from  the  merits  of  Christ,  and  the 
"  atonement  made  for  their  transgressions  by  his  suffer- 
"  ings  and  death.  This  is  clearly  the  sum  and  substance 
"  of  the  Christian  dispensation ;  and  so  adverse  is  it  to 
<^  all  the  principles  of  human  reason^  that  if  brought  be- 
"  fore  her  tribunal,  it  must  inevitably  be  condemned.  If 
"  we  give  no  credit  to  its  divine  authority,  any  attempt 
"  to  reconcile  them  is  useless,  and,  if  we  believe  it,  pre- 
"  sumptuous  in  the  highest  degree.  To  prove  the  Rea- 
"  soNABLENEss  of  a  rcvelatiou,  is  in  fact  to  destroy  it; 
"  because  a  revelation  implies  information  of  something 


96  CMRISfJAN  fHILOSOPIir. 

"  which  reason  cannot  discover^  and  therefore  must  be 
^<  different  from  its  deductions,  or  it  would  be  no  revela- 
«  tion." 

The  opinion  of  a  professed  wit  and  man  of  fashion 
may  have  weight  with  those  .who  are  prejudiced 
against  professional  divines.  It  has  been  doubted  by 
many  whether  Mr.  Jenyns  was  a  sincere  Christian. 
I  am  inclined  to  believe  that  he  was  sincere.  As,  in 
recommending  Christianity,  it  is  right  to  become  all 
things  to  all  men^  that  we  inay  save  somcy  his  testimony 
is  admitted  in  this  place,  though  his  lively  manner  of 
writing  throws  an  air  of  levity  on  subjects,  which,  from 
their  important  nature,  must  always  be  considered  as 
grave  by  all  the  partakers  of  mortality,  who  think 
justly  and  feel  acutely. 


SECTION  XX. 


The  O/iinion  of  Bishofi  Horsely  on  the  prevalent  JSTeglect 
of  teaching  the  peculiar  Doctrines  of  Christianity^ 
under  the  Idea  that  Moral  Duties  constitute  the  Whole 
or  the  better  part  of  it.  Among  the  peculiar  DoctHnes 
is  evidently  included  that  of  Grace^  which  the  Metho* 
dists  inculcate^  (as  the  Bishofi  intimates^)  not  errone^ 
ously. 

-DISHOP  Horsleyhas  proved  himself  a  mathe- 
matician and  philosopher  of  the  first  rank,  as  well  as  a 
divine.  All  his  works  display  singular  vigour  of  intel- 
lect. He  cannot  be  suspected  of  weak  superstition  op 
wild  fanaticism.  To  the  honour  of  Christianity,  the 
editor  of  Newton,  as  well  as  Newton  himself,  is  a  firm 
supporter  of  its  most  mysterious  doctrines.    I  desire 


tHRISriAN   PHILOSOPffr»  99 

the  reader  to  Weigh  well  the  words  of  this  able  divine, 
as  they  were  delivered  in  a  charge  to  his  clergy. 

"  A  maxim  has  been  introduced;"  says  he,  "  that  the 
"  laity,  the  more  illiterate  especially,  have  little  concern 
"  with  the  mysteries  of  revealed  religion,  provided  they 
"  be  attentive  to  its  duties ;  vi^hence  it  hath  seemed  a  safe 
"  and  certain  conclusion,  that  it  is  more  the  office  of  a 
**  Christian  teacher  to  press  the  practice  of  religion  upon 
"  the  consciences  of  his  hearers,  than  to  inculcate  and 
"  insert  its  doctrines. 

"  Again,  a  dread  of  the  pernicious  tendency  of  some 
"  extravagant  opinions,  which  persons,  more  to  be 
"  esteemed  for  the  warmth  of  their  piety  than  the  sound- 
"  ness  of  their  judgment,  have  grafted  in  modern  times, 
"  upon  the  doctrine  of  justification  by  faith,  as  it  is  stated 
"  in  the  lith,  12th,  and  13th  of  the  Articles  of  our 
"  Church,  (which,  however,  is  no  private  tenet  of  the 
"  church  of  England,  but  the  common  doctrine  of  all 
"  the  first  reformers,  not  to  say  that  it  is  the  very  comer- 
"  sione  of  the  nvhole  By  stem  of  redemfition^  adrea,dof  the 
"  pernicious  tendency  of  those  extravagant  opinions, 
'^  which  seem  to  emancipate  the  believer  from  the  autho- 
"  rity  of  all  moral  law,  hath  given  general  credit  to 
"  another  maxim;  which  I  never  hear  without  extreme 
^^  concern  from  the  lips  of  a  divine,  either  from  the  pul- 
"  pit  or  in  familiar  conversation ;  namely,  that  practical 
"  religion  and  morality  are  one  and  the  same  thing:  that 
^'  moral  duties  constitute  the  whole,  or  by  far  the  better 
"  part,  of  practical  Christianity. 

"  Both  these  maxims  are  erroneous.  Both,  so  far 
"  as  they  are  received,  have  a  pernicious  influence  over 
"  the  ministry  of  the  word.  The  first  most  absurdly 
"  separates  practice  from  the  motives  of  practice.  The 
"  second,  adopting  that  separation,  reduces  practical 
"  Christianity  to  heathen  virtue ;  and  the  two,  taken 
*^  together,  have  much  contributed  to  divest  our  sermons 

L9FC 


100  CHRISTIAN  PHILOSOPHT. 

"  of  the  genuine  sjiint  and  savour  of  Christianity^  and  to 
"  reduce  them  to  mere  moral  essays:  in  which  moral 
"  duties  are  enforced,  not,  as  indeed  they  might  be  to 
"  good  purpose,  by  scriptural  motives,  but  by  such  argu- 
"  ments  as  no  where  appear  to  so  much  advantage  as  in 
*'  the  writings  of  the  heathen  moraUsts,  and  are  quite  out 
"  of  their  place  in  a  pulpit.  The  rules  delivered  may 
"  be  observed  to  vary  according  to  the  temperament  of 
"  the  teacher.  But  the  system  chiefly  in  request,  with 
"  those  who  seem  the  most  in  earnest  in  this  strain  of 
^'  preaching,  is  the  strict  but  impracticable,  unsocial, 
"  sullen  moral  of  the  Stoics.  Thus,  under  the  influence 
"  of  these  two  pernicious  maxims,  it  too  often  happens 
"  that  we  lose  sight  of  that  w^hich  is  our  proper  oflice, 
"  to  publish  ^the  word  of  reconciliation,  to  propound  the 
"  terms  of  peace  and  pardon  to  the  penitent,  and  we 
"  make  no  other  use  of  the  high  commission  that  we 
"  bear,  than  to  come  abroad  one  day  in  the  seven, 
''  dressed  in  solemn  looks,  and  in  the  external  garb  of 
"  holiness,  to  be  the  apes  of  Epictetus. 

'^  The  first  of  the  two,  which  excludes  the  laity  from 
^'  all  concern  with  the  doctrinal  part  of  religion,  and 
"  directs  the  preacher  to  let  the  doctrine  take  its  chance, 
"  and  to  turn  the  whole  attention  of  his  hearers  to  prae^ 
"  tice,  must  tacitly  assume  for  its  foundation  (for  it  can 
"  stand  upon  no  other  foundation)  this  complex  propo- 
"  sition :  Not  only  that  the  practice  of  religious  duties 
"  is  a  far  more  excellent  thing  in  the  life  of  man,  far 
^'  more  ornamental  of  the  Christian  profession,  than 
"  any  knowledge  of  the  doctrine  w  ithout  the  practice ; 
"  but,  moreover,  that  men  m.ay  be  brought  to  the  prac- 
"  tice  of  religion  without  previous  instruction  in  its  doc- 
"  trines ;  or  in  other  words,  that  faith  and  practice  are, 
"  in  their  nature,  separable  things.  Now  the  former 
"  branch  of  this  double  assumption,  that  virtue  is  a  moi^ 
*^  excellent  thing  in  human  life  than  knowledge,  is  un- 


CHRISTIAN  PHILOSOPHY  10 1 

^<  questionably  true,  and  a  truth  of  great  importance, 
«  which  cannot  be  too  frequently  or  too  earnestly  incul- 
"  cated.  But  the  second  branch  of  the  assumption,  that 
«  faith  and  practice  are  separable  things,  is  a  gross  mis- 
"  take,  or  rather  a  manifest  contradiction.  Practical 
«  holiness  is  the  end ;  faith  is  the  means :  and  to  suppose 
"  faith  and  practice  separable,  is  to  suppose  the  end 
«  attainable  without  the  use  of  means.  The  direct  con- 
"  trary  is  the  truth.  The  practice  of  religion  will 
"  always  thrive,  in  proportion  as  its  doctrines  are  gene- 
^'  rally  understood  and  firmly  received;  and  the  prac- 
"  tice  will  degenerate  and  decay,  in  proportion  as  the 
"  doctrine  is  misunderstood  or  neglected.  It  is  true, 
"  therefore,  that  it  is  the  great  duty  of  a  preacher  of  the 
"  gospel  to  press  the  practice  of  its  precepts  upon  the 
"  consciences  of  men ;  but  then  it  is  equally  true,  that 
^'  it  is  his  duty  to  enforce  this  practice  in  a  particular 
^'  way ;  namely,  by  inculcating  its  doctrines.  The  mo- 
^'  tives  which  the  revealed  doctrines  furnish,  are  the  only 
^'  motives  he  has  to  do  with,  and  the  only  motives  by 
"  which  religious  duty  can  be  effectually  enforced. 

"  I  am  aware,  that  it  has  been  very  much  the  fashion, 
"  to  suppose  a  great  want  of  capacity  in  the  common 
*'  people,  to  be  carried  any  great  length  in  religious 
"  knowledge,  more  than  in  the  abstruse  sciences.  That 
"  the  world  and  all  things  in  it  had  a  maker;  that  the 
•'  Maker  of  the  world  made  man,  and  gave  him  the  life 
"  which  he  now  enjoys ;  that  he  who  first  gave  life,  can 
*^  at  any  time  restore  it;  that  he  can  punish,  in  a  future 
"  life,  crimes  which  he  suffers  to  be  committed  with  im- 
"  punity  in  this ;  some  of  these  first  principles  of  religion 
*<  the  vulgar,  it  is  supposed,  may  be  brought  to  compre- 
**  hend.  But  the  peculiar  doctrines  of  revelation,  the 
"  trinity  of  persons  in  the  undivided  Godhead;  the  in; 
"  carnation  of  the  second  person ;  the  expiation  of  sin 
'^  by  the  Redeemer's  sufferings  and  death;  the  efficacy 

I  2 


102  CHBISriAN   PHILOSOPHT, 

"  of  his  intercession;  the  mysterious  commerce  of 
"the   believer's   soul  with  the  divine   spirit; 
"  these  things  are  supposed  to  be  far  above  their  reach. 
"  If  this  were  really  the  case,  the  condition  of  man  would 
"  indeed  be  miserable,  and  the  proffer  of  mercy,  in  the 
"  gospel,  little  better  than  a  mockery  of  their  woe ;  for 
^'  the  consequence  would  be,  that  the  common  people 
"  could  never  be  carried  beyond  the  first  principles  of 
"  what  is  called  natural  religion.     Of  the  efficacy  of 
"  natural  religion,  as  a  rule  of  action,  the  world  has  had 
"  the  long  experience  of  1600  years.     For  so  much  was 
"  the  interval  between  the  institution  of  the  Mosaic 
"  church,  and  the  publication  of  the  gospel.     During 
"  that  interval,  certainly,  if  not  from  an  earlier  period, 
"  natural  religion  was  left  to  try  its  powers  on  the 
"  heathen  world.     The  result  of  the  experiment  is,  that 
"  its  powers  are  of  no  avail.     Among  the  vulgar^  natu- 
"  ral  religion  never  produced  any  effect  at  all ;  among 
"  the  learned,  much  of  it  is  to  be  foimd  in  their  writings, 
''  little  in  their  lives.     But  if  this  natural  religion,  a 
"  thing  of  no  practical  efficacy,  as  experiment  has  de- 
"  monstrated,  be  the  utmost  of  religion  which  the  com- 
"  mon  people  can  receive,  then  is  our  preaching  vain, 
"  Christ  died  in  vain,  and  man  must  still  perish.  Blessed 
"  be  God!  the  case  is  far  otherwise.     As  we  have,  on 
"  the  one  side,  experimental  proof  of  the  insignificance 
"  of  what  is  called  natural  religion  ;*  so,  on  the  other,  in 
"  the  success  of  the  first  preachers  of  Christianity  we 
"  have  an  experimental  proof  of  the  sufficiency  of  re- 
"  vealed  religion  to  those  very  ends  in  which  natural 
*^  religion  failed.     In  their  success  we  have  experimen- 
"  tal  proof  that  there  is  nothing  in  the  gi^at  mystery  of 
"  godliness,  which  the  vulgar,  more  than  the  learned, 
"  want  capacity  to  apprehend,    since,   upon  the  first 
"  preaching  of  the  gospel,  the  illiterate,  the  scorn  of 
<'  Pharisaical  pride,  who  knew  not  the  law,  and  were 


CHRTStlAIf  PHILOSOPIir.  103 

<'  therefore  deemed  accursed,  were  the  first  to  under- 
"  stand,  and  to  embrace  the  Christian  doctrine.**** 

"  An  OYER-ABUNDANT  zcal  to  check  the  phrenzy  of 
"  the  Methodists,  first  introduced  that  unscriptural 
"  language  which  confounds  religion  and  morality.**** 
"  The  great  crime*  and  folly  of  the  Methodists  consists 
"  not  so  much  in  heterodoxy^  as  in  fanaticism :  not  in 
"  PERVERSE  DOCTRINE,  but  rather  in  a  disorderly  zeal 
"  for  the  propagation  of  the  truth.****  Reason,  till 
"  she  has  been  taught  by  the  lively  oracles  of  God, 
"  knows  nothing  of  the  sfiiritual  life^  and  the  food 
"  brought  down  from  heaven  for  its  sustenance.*' 

The  Bishop  here  intimates,  that  "  our  sermons  are 
"  often  divested  of  the  genuine  spirit  and  savour  of 
"  Christianity."  If  so,  it  is  no  wonder  that  our  churches 
are  forsaken  and  our  religion  despised.  It  is  a  fact,  to 
which  I  have  frequently  been  an  eye-witness,  that  spa- 
cious churches  in  ^London,  capable  of  containing  thou- 
sands, are  almost  empty,  notwithstanding  the  preachers 
every  where  inculcate  excellent  morality.  Wherever 
indeed  there  appears,  what  the  common  people  call,  an 
EVANGELICAL  preacher,  the  churches  are  so  crouded 
that  it  is  difficult  to  gain  admittance.  The  multitude 
hunger  and  thirst  for  the  spiritual  food;  yet  evangelical 
preaching  is  discouraged  by  many  in  high  places^  because 
it  is  said  to  savour  of  enthusiasm  and  to  delude  the  vul- 


*  The  phraseology  and  charge,  in  this  place,  w€  understand 
from  a  respectable  source,  is  somewhat  exceptionable ;  and  that 
some  judic'ous  and  candid  readers  have  expressed  their  regret 
that  so  valuable  a  book,  otherwise,  should  contain  a  sentiment  so 
calculated  to  give  displeasure  to  a  numerous  and  respectable  body 
of  christians,  who,  as  the  author  admits,  are  zealously  engaged 
in  '<  the  propagation  of  the  truth"— and  as  a  body  of  people, 
they  consider  the  charge  of  fanaticism  unjustly  applied. 


104  CHRIS'TIAN  PHILOSOPHr. 

-gar*.  But  it  is  this  preaching  alone  which  will  pre- 
serve Christianity  among  us,  and  cause  it  to  be  consi- 
dered as  any  thing  better  than  a  state-engine  for  the 
depression  of  the  people. 


SECTION  XXI. 


The  Church  of  England  teaches  the  true  Doctrine  of 
Grace. 


ii 


.N  recommending  to  more  general  notice  the 
doctrine  of  grace,  I  make  no  pretensions  to  a  new  dis- 
covery. It  is  obviously  the  doctrine  of  the  Gospel;  it 
is  obviously  the  doctrine  of  the  Church;  it  is  fully  ac- 
knowledged by  all  who  sincerely  use  that  form  of  prayer, 
which  is  established  by  the  authority  not  only  of  those 
who  composed  it,  but  of  those  who  ever  since  its  com- 
position, even  to  the  present  day,  retain  it  in  the  divine 
service. 

Bishop  Gibson,  who  was  certainly  a  zealous  friend  to 
the  Church  of  England,  has  collected  a  number  of  pas- 

*  Erasmus  was  a  consummate  judge  of  preaching  and  preach- 
ers.    Let  us  hear  him. 

Doctospiito  quotquot  crediderunt  evangelio.  Cur  enim  indocti 
debeant  appellari,  quiy  (tit  nihil  aliud,)  e  symbolo  apostolonim  didicc' 
nint  illam  ultramundanam  philosophiam,  qiiam  non  Py- 
thagoras aut  PlatOy  sed  ipse  T> -EI  F11.IVS  tradidit  hominibus;  qui 
a  Christo  doctl  sunt,  qua.  via  ad  quern  felicitatis  scopum  tendere. 
Ubicimque  est  vera  sanctitas,  ibi  est  magna  philosophic 
minimeque  vulgaris  eruditio.  Sed  tamen  inter  hos  egregie  doctos  ex- 
ceilujity  qiiibus  peculiar  i  Spirit  us  niunijicentid  datum  est,  iit  ad 
•Justitiam  erudiant  midtos ;  qtdbiis  Dominus  dedit  labia,  7ion  in  qui- 
bus  ilia  gentium  Tru^a^  fiexaiiima,  sed  in  quibiis  ex  unctione  Spi- 
RiTUS  diffusa  est  gratia  cceLESXis.  Erasm.  Eccles, 


CHRISTIAN  FRILOSOPHT.  105 

^ages  from  the  liturgy,  to  shew  that  the  public  offices 
of  the  Church  are  duly  regardful  of  the  gifts  and  graces 
of  the  Holy  Spirit. 

"  In  the  daily  service,  we  pray  to  God  to  grant  us  true 
<'  repentance  and  his  Holy  Spirit — ^to  replenish  the  King 
"  with  the  grace  of  his  Holy  Spirit — to  endue  the  Royal 
"  Family  with  his  Holy  Spirit — ^to  send  down  upon  our 
"  Bishops  and  Curates,  and  all  Congregations  commit- 
"  ted  to  their  charge,  the  healthful  Sjiirit  of  his  grace — 
"  that  the  Catholic  Church  may  be  guided  and  governed 
"  by  his  good  Spirit^  and  that  the  fellowship  of  the  Holy 
"  Ghost  may  be  ever  with  us. 

"  In  the  Litany  we  pray  that  God  will  illuminate  all 
^'  Bishops,  Priests,  and  Deacons,  with  the  true  know- 
"  ledge  and  understanding  of  his  Word — will  endue  us 
"  with  the  grace  of  his  Holy  Spirit,  and  that  we  may  all 
"  bring  forth  the  fruits  of  the  Spirit. 

"  In  the  Collects  we  pray  that  God  will  grant  us  the 
^^  true  circumcision  of  the  Spirit,  that  our  hearts  and  all 
"  our  members  being  mortified  from  all  worldly  arid 
"  carnal  lusts,  we  may  in  all  things  obey  his  blessed 
«  ^yiij — that  God  will  send  his  Holy  Ghost,  and  pour 
"  into  our  hearts  the  most  excellent  gift  of  charity — 
"  that  we  may  ever  obey  the  godly  motions  of  the  Spirii 
"  in  righteousness  and  true  holiness — that  by  his  holy 
"  inspiration  we  may  think  those  things  that  be  good, 
"  and  by  his  merciful  guiding  may  perform  the  same — 
<'  that  God  will  not  leave  us  comfortless,  but  send  to  us 
"  his  Holy  Ghost  to  comfort  us — that  by  his  Spirit  v/e 
"  may  have  a  right  judgment  in  all  things,  and  ever- 
"  more  rejoice  in  his  holy  comfort — that  his  Holy  Spi- 
"  rit  may  in  all  things  direct  and  rule  our  hearts — that 
"  he  will  cleanse  the  thoughts  of  our  hearts  by  the  in- 
^'  spiration  of  his  Holy  Spirit. 

"  In  the  office  for  Confirmation,  we  pray  for  the  per- 
^'  sons  to  be  confirmed,  that  God  will  strengthen  them 


106  CttRISriAN  PniLOSOPHT. 

"  with  the  Holy  Ghost,  the  Comforter,  and  daily  in- 
"  crease  in  them  his  manifold  gifts  of  grace,  the  spirit 
"  of  wisdom  and  understanding,  the  spirit  of  counsel 
"  and  ghostly  strength,  the  spirit  of  knowledge  and  true 
"  godliness — that  he  will  fill  them  with  the  spirit  of  his 
"  holy  fear — and  that  they  may  daily  increase  in  his 
*'  Holy  Spirit  more  and  more." 

The  articles  of  original  sin,  free-will  and  justification 
evince  that  the  Church  of  England  maintains  the  doc- 
trine of  light,  sanctity,  and  life,  deriveable  from  the  ope- 
ration of  the  Holy  Ghost,  And  there  is  a  curious  pas- 
sage in  a  book,  written  by  Archbishop  Cranmer  and  the 
Committee  of  Divines,  entitled  Mcessary  Erudition  for 
a  Christian  Man^  which  fully  declares,  that  "  besides 
"  many  other  evils  that  came  by  the  fall  of  man,  the 
"  high  power  of  man's  reason  and  freedom  of  will  were 
^'  wounded  and  corrupted ;  and  all  men  thereby  brought 
^'  into  such  blindness  and  infirmity,  that  they  cannot 
"  eschew  sin,  excefit  they  be  illuminated  and  made  free 
*^  by  an  especial  grace,  that  is  to  say,  by  a  supernatural 
^'  help  and  working  of  the  Holy  Ghost*.'* 

There  can  be  no  doubt,  in  the  mind  of  an  impartid 
inquirer,  that  the  church  teaches  the  doctrine  of  super- 
natural influence  in  plain  and  strong  terms;  and  that  it 
derives  it  from  the  holy  scriptures.  "  For  it  is  by  the 
"  Spirit  of  wisdom  that  our  understandings  areenlighten- 
^'  ed:  it  is  by  the  Spirit  that  we  are  rooted  and  grounded 
<^  in  love,  and  that  our  souls  are  purified  in  obeying  the 
'^  truth ;  it  is  by  the  Spirit  that  we  are  called  unto  liber- 
"  ty ;  for  where  the  spirit  of  the  Lord  is,  there  is  liberty ; 
^^  in  a  word,  it  is  by  the  Spirit  that  all  our  infimiities 


*  This  book  was  published  by  Henry  VIII.  1543,  and  approved 
by  the  Lords  Spiritual  and  Temporal  and  the  Lower  House  of  Par-* 
liament. 


CHRISflAN   PHILOSOPHT.  107 

^^  are  helped,  and  that  we  are  strengthened  with  might 
"  in  the  inner  man*." 

"  Without  me,"  says  Christ,  "  ye  can  do  nothing.'^ 
Our  blessed  Saviour  opened  the  understandings  of  his 
disciples,  that  they  might  understand  the  scriptures. 
The  Lord  opened  the  heart  of  Lydia,  that  she  attended 
to  the  things  that  were  spoken  of  Paul.  The  natural 
man  receiveth  not  the  things  of  the  spirit  of  God ;  for 
they  are  foolishness  unto  him:  neither  can  he  know 
them,  because  they  are  spiritually  discerned.  That  the 
God  of  our  Lord  Jesus  Christ,  the  Father  of  glory,  may 
give  unto  you  the  spirit  of  wisdom  and  revelation,  in  the 
knowledge  of  him,  that  ye  may  know  what  is  the  hope 
of  his  calling,  and  what  the  riches  of  the  glory  of  his 
inheritance  in  the  saints.  For  God,  who  commanded 
the  light  to  shine  out  of  darkness,  hath  shined  in  our 
hearts,  to  give  the  light  of  the  knowledge  of  the  glory 
of  God  in  the  face  of  Jesus  Christ. — No  man  can  say 
that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost. — For  by 
grace  ye  are  saved  through  faith ;  and  that  not  of  your- 
selves; it  is  the  gift  of  Godf* 

If  there  be  meaning  in  words,  these  passages  evince 
the  reality  and  necessity  of  internal  illumination  from 
the  great  fountain  of  light.  And  what  says  the  homily 
of  the  church?  "  In  reading  of  God's  word,  he  most 
"  profiteth,  not  always  that  is  most  ready  in  turning  of 
'S  the  book,  or  in  saying  of  it  without  the  book,  but  he 
"  that  is  most  turned  into  it,  that  is,  most  inspired  with 
<^  the  Holy  Ghost."  In  the  same  homily,  a  passage 
from  Chrysostom  is  quoted  to  the  following  purport: 
"  Man's  human  and  worldly^  wisdom  and  science  is  not 


*  Eph.  i.  17.  1  Pet.  22.  Gal.  v.  13.  2  Cor.  iii.  17.  Rora. 
viii.  26.     Ephes.  iii.  16,  17. 

t  John,  XV.  5.  Acts,  xvi.  14.  Ephes.  i.  17,  18.  1  Cor.  xii.  3. 
Luke,  xxiv.  45.     1  Cor.  ii.  14.    2  Cor.  iv.  6. 


108  CHRISTIAN  PHILOSOPHT. 

"needful  to  the  understanding  of  scripture,  but  the  reve- 
*f  lation  of  the  Holy  Ghost,  who,  inspireth  the  true  mean-' 
"  ing  unto  them  that  with  humility  and  diligence  do  seek 
"  therefore." 

In  the  Ordination  Office,  the  Bishop  says  to  the  can- 
didates for  priest's  orders,  "  Ye  cannot  have  a  mind  or 
"  will  thereto  of  yourselves,  for  the  will  and  ability  is 
"  given  of  God  alone.  Therefore  ye  ought  and  have 
"  need  to  pray  earnestly  for  the  Holy  Spirit.  You 
"  will  continually  pray  to  God  the  Father,  by  the  medi- 
"  ation  of  our  only  Saviour  Jesus  Christ,  for  the  heaven- 
"  ly  assistance  of  the  Holy  Ghost.'* 

A  great  number  of  citations  might  be  brought  to 
prove  that  the  doctrine  of  grace  or  supernatural  assist- 
ance is  established  by  the  church  in  exact  conformity 
to  the  scriptures  * ;  but  it  is  not  necessary  to  insist  on  a 
truth  which  is  evident  to  every  one  who  reads  the  Com- 
mon-prayer book  and  the  Bible^ 


SECTION  XXII. 

On  the  Means  of  obtaining  the  Evidence  of  Christianity^ 
afforded  by  the  Holy  Spirit* 

X  NOW  come  to  the  most  important  part  of  my 
subject.  I  have  produced,  as  I  intended,  the  unexcep- 
tionable authority  of  great  and  good  men,  most  eminent 
divines,  to  countenance  and  support  me  in  recommend- 
ing, above  all  other  evidence,  the  evidence  of  the  Holy 
Ghost,  to  the  truth  of  Christianity.     After  the  suffrages 

*  It  never  can  be  consistent  with  the  character  of  an  honest  man 
solemnly  to  subscribe  to  the  doctrines  of  g^ace,  seriously  to  pray 
in  the  church  for  divine  influence,  and  then  to  teach  and  preach 
against  the  whole  doctrine. 


CHRISTIAN  PHILOSOPHT.  lO^ 

of  such  men  in  favour  of  this  sublime  doctrine,  no  man 
can  justly  call  it  heterodox  or  improperly  enthusiasticah 
I  could  indeed  cite  many  other  most  respectable  autho- 
rities ;  but  I  have  already  exceeded  the  just  limits  of  quo- 
tation. It  now  remains  to  point  out  the  means  of  ob- 
taining this  evidence. 

Faith  is  the  gift  of  God*.  To  the  Giver  only 
it  belongs  to  prescribe  the  means  of  obtaining  his  boun- 
ty. He  has  prescribed  the  written  Word  and 
Prayer.  Faith  cometh  by  hearings  and  hearing  by  the 
Word  of  GoDf.  But  the  whole  tenor  of  the  Gospel 
proves,  that  the  written  Word  has  not  efficacy  of 
itself  to  convince  our  understandings,  nor  reform  our 
hearts;  to  produce  either  faith  in  God  or  repentance 
from  dead  works,  without  the  aid  of  the  Holy  Ghost, 

Now  the  aid  of  the  Holy  Ghost  is  promised  to 
prayer:  "  If  ye,"  says  our  Saviour,  ^' being  evil,  know 
"  how  to  give  good  gifts  unto  your  children,  how  much 
"  more  shall  God  give  the  Holy  Spirit  to  them  that 
"ask  him?" 

The  Holy  Spirit,  it  appears  from  this  passage,  is  the 
best  gift,  which  the  best,  wisest  and  most  powerful  of 
Beings,  can  bestow,  and  he  has  promised  it  those 
who  ask  it  with  faith  and  humility.  An  easy  condition 
of  obtaining  the  greatest  comfort  of  which  the  heart  of 
man  is  capable,  together  with  full  evidence  of  the  truth 
of  Christianity. 

But  do  the  inquirers  into  the  truth  of  Christianity  seek 
its  evidence  in  this  manner?  Do  they  fall  on  their  knees, 
and  lift  up  their  hearts  in  supplication?  It  appears  rather 
that  they  trust  to  their  own  Jioiver^  than  to  the  power  of 
God.  They  take  down  their  folios,  they  have  recourse 
to  their  logic,  their  metaphysics,  nay  even  their  mathe-^ 

*  Eph.  ii.  8.  t  Rom.  x.  7. 


110  CIlRISriAIT  PHILOSOPHT* 

mattes'*^,  and  examine  the  mere  historical  and  extemal 
evidence  with  the  eyes  of  criticism  and  heathen  philoso- 
phy. The  unbelievers^  on  the  other  hand,  do  the  same ; 
and,  as  far  as  wit  and  subtle  reasoning  goes,  there  are 
many  who  think  that  a  Tindal  and  a  Collins  were  more 
than  equal  to  a  Clarke  and  a  Coneybeare.  There  is  no 
doubt  but  that  infidelity  is  diffused  by  theological  contro-- 
verst/y  whenever  the  illumination  of  the  Spirit,  the  sanc- 
tity of  the  Gospel,  is  entirely  laid  aside,  and  the  v/hole 
clause  left  to  the  decision  of  human  wit  and  invention. 

He  that  would  be  a  Christian  indeed,  and  not  merely 
a  disputant  or  talker  about  Christianity,  must  seek  bet- 
ter evidence  than  man,  short-sighted  as  he  is  with  the 
most  improved  sagacity,  ignorant  as  he  is  with  the 
deepest  learning,  can  by  any  means  afford.  He  must, 
in  the  words  of  the  Psalmistf,  "  often  his  mouth  and  draw 
"  in  the  Sftirit.''  The  Holy  Ghost  will  give  him  the 
SPIRIT  OF  SUPPLICATION  I,  whicli  wiU  breathe  out  in 
prayer,  and  inhale  from  him  who  first  inspired  the  di- 
vine ftarticle  [j,  fresh  supplies  of  grace.  He  must  con-- 
tinue  instant  in  ftrayer.  This  will  preserve  his  mind  in 
a  state  fit  to  receive  the  Holy  Visitant  from  on  high, 
who  brings  with  him  balsam  for  the  heart,  and  light 
for  the  understanding.  The  result  will  be  full  evidence 
of  Giiristianity,  full  confidence  in  Jesus  Christ,  joy  and 
peace  on  earth,  and  a  lively  hope  of  salvation.  What 
a  sunshine  must  a  mind  in  such  a  state  enjoy :  how  dif- 
ferent from  the  gloominess  of  the  sceptic  or  unbeliever; 
how  superior  to  the  coldness  of  the  mere  disputant  in 
scholastic  or  sophistical  divinity ! 

With  respect  to  the  efficacy  of  prayer  in  bringing 
down  the  assistance,  the  illumination  of  the  Holy  Ghost, 

*  See  Ditton,  Baxter,  Huet,  and  many  others  who  undertake 
to  demonstrate  J  almost  gtometrically,  the  truth  of  the  gospel, 
t  Psal.  cxix.  131.  \  Zach.  xii.  10. 

II  Divinse  particulam  aur«e.  Hor, 


CHRISTIAN  PtilLOSOPffr.  ill 

not  merely  in  teaching  doctrinal  notions,  but  in  the  actuail 
conduct  of  life',  let  us  hear  the  declaration  of  Lord  Chief 
Justice  Hale,  whose  example  I  select,  because  he  wa« 
a  layman,  a  man  deeply  conversant  in  the  business  of 
the  world,  a  great  lawyer,  and  therefore  may  contribute 
to  prove,  that  they  who  value  themselves  on  their  world- 
ly sagacity,  and  frequently  consider  the  affairs  of  re- 
ligion as  trifles,  compared  with  the  contests  for  property 
and  the  concerns  of  jurisprudence,  need  not,  in  the  most 
active  life  and  most  exalted  stations,  be  ashamed  of  the 
Gospel  of  Christ. 

"  I  can  call,"  says  he,  "  my  own  experience  to  wit- 
^*  ness,  that  even  in  the  extenial  actions,  occurrences 
"  and  incidents  of  my  whole  life,  I  was  never  disappoint- 
"  ed  of  the  best  guidance  and  direction^  when  in  humility, 
"  and  a  sense  of  deficiency,  and  diffidence  of  my  own 
"  ability  to  direct  myself,  or  to  grappel  with  the  difficul- 
"  ties  of  my  life,  I  have  implored  the  secret  guidance  of 
^*  the  divine  Wisdom  and  Providence," 


SECTION  XXIII. 


Temperance  necessary  to  the  Reception  and  Continuance 
of  the  Holy  Spirit  in  the  Hearty  and  consequently  to  the 
Evidence  of  Christianity  afforded  by  Divine  llhnnina^ 
tion. 

X  HE  Apostle  says,  Be  not  drunk  with  nvine^ 
roherein  is  excess;  but  be  filled  with  the  spinir*.  The 
word  cci76jrii){.  in  the  original,  here  rendered  excess^  corres- 
ponds with  the  Latin  prodigalitas,  which,  in  the  Roman 
law,  characterised  the  spendthrift  and  debauchee,  inca- 
pable, from  his  vices,  of  managing  his  own  afl'airs,  and 

*  Eph.  V,  18. 


112  eHRISflAN  PBILOSOPSn 

therefore  placed  by  the  praetor  under  the  guardianship 
of  trustees,  M^ithout  whose  concurrence  he  could  perform 
no  legal  act*.  He  was  considered  as  an  infant  and  an 
idiot.  The  words  of  the  Apostle  may  then  be  thus  para- 
phrased. "  Be  not  intemperate  in  wine,  because  intem- 
"  perance  will  destroy  your  reason,  and  degrade  you  to 
"  a  state  of  infantine  imbecility^  without  infantine  inno- 
"  cence-^  but  be  filled  with  the  spirit;  that  is,  let  your 
"  reason  be  exalted,  purified,  clarified  to  the  highest 
*^  state  by  the  co-operation  of  the  divine  reason^  which 
"  canndt  be,  if  you  destroy  the  natural  faculties  which 
"  God  has  given  you,  by  drunkenness  and  gluttony*'* 

I  think  it  evident,  from  this  passage,  as  well  as  from 
the  conclusion  of  reason,  that  all  excess  tends  to  exclude 
the  radiance  of  grace.  The  mental  eye  is  weakened 
by  it,  and  cannot  bear  the  celestial  lustre  t» 

That  great  master  of  reasoning,  Aristotle,  maintain- 
ed that  pleasures  are  corruptive  of  jirincijilts  {^■^cc^nx^cii 
rm  oto^^v) ;  and  many  of  the  antients  were  of  opinion, 
that  vice  disqualified  for  philosophical  pursuits,  M^here 
the  object  was  merely  terrestrial  and  human,  by  raising 
a  thick  cloud  round  the  understanding,  which  the  rays 
of  truth  could  not  penetrate.  It  was  for  this  reason  that 
one  of  them  maintained  that  "  juvenis  non  est  idoneus 
"  moralis  fihilosophiie  auditor ;'*'  that  though  youth  is  most 
in  v/ant  of  moral  instruction,  yet,  from  the  violence  of 
its  passions,  and  its  usual  immersion  in  sensuality,  it 
was  the  least  qualified  to  comprehend^  he  does  not  say  to 

*  See  Dr,  Powers  Sermon  on  the  text. 

fW3,  TO  TJjj  aXn^iiotg  svoTTT^itrxcrB-ai  jcolXXo?*  As  it  is  impossible 
for  an  eye,  labouring  under  a  malady  which  causes  a  defluction, 
to  see  clearly  any  very  bright  and  brilliant  object,  till  the  impurity 
is  removed;  so  if  is  for  the  mind,  unpossessed  of  virtue,  to  reflect 
the  beautiful  image  of  truth,  MkrocUs,  in  Prcef,  ad  P^tba^K 


CHRISI'IJN  PHILOSOPHT,  113 

adopt  or  follow,  but  even  to  understand^  the  doctrines  of 
moral  j^hilosophy. 

One  of  our  own  philosophers*,  who  in  many  respects 
equalled  the  antients,  justly  observes,  "  That  anger,  im- 
"  patience,  admiration  of  persons,  or  a  pusillanimous 
"  over-estimation  of  them,  desire  of  victory  more  than 
/^  of  truth,  too  close  an  attention  to  the  things  of  this 
^^  world,  as  riches,  power,  dignities,  immersion  of  the 
"  iN^iND  INTO  THE  BODY,  and  the  slaking  of  that  noble  and 
"  divine  Jire\  of  the  soul  by  intemperance  and  luxury ; 
"  all  these  are  very  great  enemies  to  all  manner  of  know- 
"  ledge,  as  well  natural  as  divine." 

I  therefore  earnestly  recommend  it  to  every  serious 
man,  who  wishes  to  be  convinced  of  Christianity,  to  con- 
sider it  in  the  morning  \^  before  either  the  cares  of  the 
world,  or  the  fumes  of  that  intemperance  \\  which  con- 
viviality sometimes  ocpasions,  blunt  the  feelings  of  the 
heart,  and  spreads  a  film  over  the  visual  nerve  of  the 
mental  eye**. 

*  Dr,  Henry  More.  f  Igi^eus  itle  vigor. 

\  Those  that  seek  me  early  (mane)  shall  find  me.    Prov.  viii. 

I I  Si  prasceptory  homo,  gravatur  homini  disciplinam  bunianam 
committeref  puta  dlalecticen  aut  aritbmeticen,  somnolento,  oscitanti, 
dut  crapula  gravato/  quajito  magis  sapientia  coslestis  dedig- 
riabitur  loqui  voluptatiim  hiijtis  mundi  amove  temulentisj  coelestiuni 
rerumneglectUy  nauseantibus?  '         Erasmus. 

**  Verum  hac  impransus.  Hor. 


k2 


IH  CRRISTlAlf   PHILOSOPffr. 


SECTION  XXIV. 


On  i?nfiroving'  ^fflict'ions  duly  as  a  Means  of  Grace 
and  Belief  in  the  GosfieU 

A  CELEBRATED  divine*,  on  his  recovery 
from  a  severe  fit  of  sickness^  is  reported  to  have  said, 
"  I  have  learned,  under  this  sickness,  to  know  sin  and 
"  God.'*  He  had  studied  divinity,  during  many  years, 
with  great  attention ;  he  had  prayed  and  preached  with 
great  ardour;  yet  he  acknowledges,  that  till  the  afflic- 
tion of  sickness  visited  him,  he  was  unacquainted  with 
those  important  subjects,  sin  and  God;  subjects  which 
he  had  so  frequently  considered  in  private,  and  discours- 
ed upon  before  an  admiring  audience. 

It  is  good  for  me  that  I  Iiave  been  afflicted^  said  one, 
who  had  sinned  egregiously  in  his  prosperous  days,  and 
who  v/a&  rendered  wise  by  affliction. 

AiPiictions,  if  suffered  to  have  their  perfect  work,  will 
certainly  become  the  means  of  grace,  cause  belief  in  the 
consolatory  gospel,  and  ultimately  lead  to  salvation. 
The  wandering  mind  returns,  tike  the  prodigal  son, 
when  under  the  pressure  of  distress,  to  the  bosom  of  its 
father.  The  kind  father  goes  forth  to  meet  it  on  its 
return,  and  the  interview  happily  terminates  in  perfect 
love  and  reconciliation. 

More  have  been  convinced  of  the  truth  of  Christianity 
by  a  severe  illness,  a  great  loss,  a  disappointment  t>  or 

*  Oecoiampadius. 

f  Le  moment  de  la  grace,  c^est  une  humiliation  qui  Dieu  ^oua- 
envoicj  et  c/iii  vous  eloigne  d\\  monde,  parctque  vous  n^y  pou^ctz  plus 
paroitre  a^^ec  honneur.  C'est  la  disgrace  d^un  maitre  a  qui  ime  lachc 
complaisance  vous  faisoii  en  mille  rencontixs  sacrifer  les  interets  de 
voire  conscience;  le  changeiieut  d^un  ami  dont  le  commerce  trop  fre- 
quent vous  entrainoit  dans  le  vice  CT*  voiis  y  entretenoit.  C'est  une  perte. 


CHRISriAN  PHILOSOPHT.  115 

the  death  of  one  whom  the  soul  loved,  than  by  all  the 
defences^  proofs,  and  apologies  which  have  ever  been  pro- 
duced in  the  most  celebrated  schools  of  theology.  The 
heart  was  opened,  and  rendered  soft  and  susceptible  by 
sorrow,  and  the  dew  of  divine  grace  enabled  to  find  its 
way  to  the  latent  seeds  of  Christian  virtue. 

Such  being  the  beneficial  effect  of  aiTiictions,  it  is 
much  to  be  lamented,  that  many  will  not  suffer  them  to 
operate  favourably  on  their  dispositions,  and  thus  coun- 
teract, by  the  good  they  may  ultimately  produce,  the 
pain  which  they  immediately  infiict.  They  fly  from. 
solitude,  they  banish  reflection.  They  drink  the  cup  of 
intoxication,  or  seek  the  no  less  inebriating  draft  of  dis- 
sipating pleasure.  Thus  they  lose  one  of  the  most  fa- 
vourable opportunities  of  i^eceiving  those  divine  impres- 
sions which  would  give  them  comfort  under  their  afliic- 
tions,  such  as  the  world  cannot  give ;  and,  afford  them 
such  ponviction  as  would  render  them  Christians  indeed, 
and  lead  to  all  those  beneficial  consequences  of  faith> 
wliich  are  plainly  represented  in  the  scripture* 


SECTION  XXV. 


On  Devotion — a  Means ^  as  well  as  an  Effect^  of  Grace — - 
no  sincere  Religion  can  subsist  %vithout  it. 

lYlANY  theologists,  who  have  written  with  the 
acuteness  of  an  Aristotle,  and  the  acrimony  of  a  Juve- 
nal, against  all  sorts  of  infidels  and  heretics,  in  defence 
of  Christianity,  seem  to  have  forgotten  one  very  mate- 

de  biens,  une  maladie,  un  chagrin  doniestique,  ou  etranger ;  ce  sant 
c/e?  souffrances  ;  touty  hors  Dieu,  r/e^u/e/if  amer;  07t  netrouzepius 
de  consclation  qiie  dans  lui ;  ilf  rebtite  des  choses  humaineSf  on  com' 
mence  a  G outer  les  choses  du  ciel.  Bretonkeau. 


116  CHRISTIAN  PHILOSOPHr. 

rial  part  of  religion — that  which  consists  of  devotional 
sentiment,  and  the  natural  fervours  of  a  sincere  piety. 
Sonfie  of  them  seem  to  reprobate,  and  hold  them  in 
abhorrence.  They  inveigh  against  them  as  enthusi- 
asm; they  laugh  at  them  as  the  cant  of  hypocrisy. 
Such  men  have  the  coldness  of  Bishop  Butler,  without 
the  ingenuity;  the  contentious  spirit  of  Dr.  Bentley, 
without  the  wit  or  erudition. 

True  religion  cannot  exist  without  a  considerable 
degree  of  devotion.  On  what  is  true  religion  founded 
but  on  LOVE — the  love  of  God,  and  the  love  of  our 
neighbour?  And  with  respect  to  the  love  of  God,  what 
says  our  Saviour?  Thou  shalt  love  the  Lord  thy  Gcd 
with  all  thine  heart,  with  all  thy  soul,  and  with  all  tliy 
mind,  and  with  all  thy  strength.  No  language  can  more 
expressly  and  emphatically  describe  the  ardour  of  devo- 
tion. Out  of  the  heart  the  mouth  speaketh.  If  the 
heart  feels  the  love  of  God,  in  the  degree  which  our 
Saviour  requires,  the  language  of  prayer  and  thanksgiv- 
ing will  be  always  glowing,  and,  on  extraordinary  occa- 
sions, even  rapturous. 

The  effectual  fervent  prayer  of  a  righteous  man 
availeth  much:  if  it  be  not  fervent^  it  cannot  be  sincere^ 
and  therefore  cannot  be  expected  to  avail.  Love  must 
add  wings  to  prayer,  to  waft  it  to  the  throne  of  grace. 

"  Man  has  a  principle  of  love  implanted  in  his  nature, 
<«  a  magnetism  of  passion*,'*  by  which  he  constantly  at- 
taches himself  to  that  w^hich  appears  to  him  good  and 
beautiful;  and  what  so  good,  w^hat  so  beautiful,  as  the 
archetype  and  model  of  all  excellence  ?  Shall  he  con- 
ceive the  image,  and  not  be  charmed  with  its  loveliness? 

Worship  or  adoration  implies  lively  affection.  If  it 
be  cold,  it  is  a  mere  mockery,  a  formal  compliance  with 
customs  for  the  sake  of  decency.     It  is  a  lip-service,  of 

*  Norris. 


CHRISTIAN   PHILOSOFHT.  117 

which  knaves,  hypocrites,  and  infidels  are  capable,  and 
which  they  render,  for  the  sake  of  temporal  advantage- 
Will  any  man  condemn  the  ardom^  which  the  scriptures 
themselves  exhibit?  Must  they  not  be  allowed  to  afford 
a  model  for  imitation?  And  are;they  written  in  the  cold, 
dull  style  of  an  academical  professor,  lecturing  in  the 
schools  of  divinity?  No;  they  are  written  in  warm,  ani- 
mated, metaphorical,  and  poetical  language ;  not  with 
the  precision  of  the  schoolmen;  not  with  the  dryness  of 
system-makers ;  but  with  florid,  rhetorical  impassioned 
appeals  to  the  feelings  and  in-iagination.  What  are 
PSALMS,  but  the  ebullitions  of  passion,  sorrow,  joy,  love, 
and  gratitude? 

The  truth  is,  that  the  most  important  subject  wliich 
can  be  considered  by  man  must,  if  considered  with  se- 
riousness and  sincerity,  excite  a  warm  intertst.  The 
fire  of  devotion  may  not,  indeed,  be  equably  supported, 
because  such  equability  is  not  consistent  with  the  con- 
stitution of  human  nature ;  but  it  willj  for  the  most  part, 
burn  with  a  clear  and  steady  flame,  and  will  certainly, 
at  no  time,  and  in  no  circumstances,  be  utterly  extin- 
guished. 

Where  the  heart  is  deeply  interested,  there  will  be 
eagerness  and  agitation.  Suppose  a  man,  who  speaks, 
in  the  church,  of  the  Holy  Ghost,  and  other  most  im- 
portant religious  subjects,  with  perfect  scmg  froid^  re- 
pairing to  the  Stock-exchange,  and  just  going  to  make 
a  purchase.  The  price  fluctuates.  Observe  how  he 
listens  to  his  broker's  reports.  His  cheeks  redden,  and 
his  eyes  sparkle.  Here  he  is  in  earnest.  Nature  be- 
trays his  emotion.  It  is  not  uncharitable  to  conclude 
that  his  lieart  is  literally  with  his  treasure;  and  that 
with  respect  to  the  riches  of  divine  grace,  he  values 
them  little ;  and,  like  Gallio,  careth  for  none  of  these 
tkings.  View  him  again,  at  a  great  man's  levee,  and 
see  with  what  awe  he  eyes  a  patron.     His  attention 


118  C^RiriSAN   PffILOSOPHr» 

approaches  to  adoration.  He  is  tremblingly  solicitous 
to  please,  and  would  undergo  any  painful  restraint, 
rather  than  give  the  slightest  offence.  The  world  will 
not  condemn,  but  applaud  his  anxiety;  yet  if  he  is 
earnest  and  fervent,  when  his  interest  is  infinitely 
greater,  in  securing  the  tranquillity  of  his  mind,  under 
all  the  changes  and  chances  of  life,  he  is  despised  as  an 
enthusiast,  a  bigot,  a  fool,  or  a  madman. 

A  man  of  sense  and  true  Goodness  will  certainly  take 
care  not  to  make  an  ostentation  of  his  devotional  feel- 
ings ;  but  at  the  same  time  he  will  beware  of  suppressing, 
in  his  endeavour  to  moderate  and  conceal  them. 

He  will  never  forget,  that  the  same  sun  which  emits 
light,  gives,  at  the  same  time,  a  genial  heat,  that  enli- 
vens and  cherishes  all  nature. 


SECTION  XXVI. 

On  Divine  Mtraction. 


J^HALL  w^e  believe  our  Saviour  himself,  or  some 
poor  mortal,  who  has  learned  a  little  Greek,  Latin,  or 
Hebrew,  and  upon  the  strength  of  his  scanty  knowledge 
of  those  languages,  and  a  little  verbal  criticism,  picked 
up  in  the  schools  of  an  university,  assumes  the  pen  of 
a  Controversialist,  and  denies  the  evident  meaning  olF 
words  plainly  and  emphatically  spoken  by  Jesus  Christ? 
Our  Saviour  says,  in  language  particularly  direct,  '^  No 
^'  man  can  come  unto  me,  except  the  Father,  which  hath 
^'  sent  me,  draw  him," 

Faustus  Regiensis,  Wolzogenius,  Brenius,  Slichtin- 
gius,  Sykes,  Whitby,  Clarke,  and  many  others,  endea- 
vour to  explain  away  the  meaning  of  the  word  draw, 


CHRISTIAN  PHILOSOPHT.  119 

(Uxyirjj,)  because  they  have  taken  a  side  in  the  polemics 
of  Theology,  against  the  doctrine  of  Divine  Grace. 

But  what  have  we  to  do  with  Faustus,  Wolzogenius, 
Slichtingius,  and  the  rest,  when  we  have  before  us  the 
words  of  Jesus  Christ?  By  them  it  appears  that  there 
is  an  ATTRACTION  in  the  spiritual  world,  as  well  as  the 
natural ;  and  that  the  Spirit  of  God,  a  benign  philanthro* 
pic  Spirit,  unites  itself  to  the  soul  of  man,  and  commu- 
nicates to  it  comfort,  sanctity,  and  illumination. 

Men  do  not  controvert  the  received  systems  of  natural 
philosophy.  They  believe  in  the  attraction  of  gravita-* 
tion,  cohesion,  magnetism,  and  electricity.  But  in  this 
there  is  no  visible  agency,  no  sensible  efflux,  influx,  or 
impulse.  Yet  they  believe  it,  and  certainly  with  reason ; 
but  why  should  they  think  that  God  acts  thus  on  matter^ 
comparatively  vile,  and  leaves  mind  uninfluenced?  Mz7id^ 
that  pure,  etherial  essence,  which  must  be  said  to  ap- 
proach in  its  nature  to  Divinity,  (if  man  can  conceive 
any  thing  of  Divine,)  and  which  has  an  inborn  tenden- 
cy to  assimilate  with  its  Hke. 

God,  we  are  told  in  scripture,  is  love.  But  love 
always  attaches  itself  to  its  object.  It  is  not  compati- 
ble with  love  to  be  selfish  and  solitary.  It  delights  in 
assimilation.  The  spirit  of  that  God  who  is  love,  still 
unites  itself  with  man,  for  whom  it  has  already  shewn 
so  much  affectionate  regard,  in  the  creation  and  redemp- 
tion. It  could  not  be  consistent  with  the  love  and  mercy 
of  God  to  man,  to  leave  him  entirely,  for  ages,  without 
any  intercourse,  any  light,  any  communication,  but  a 
ivritten  word,  in  a  language  unknown,  unread  by  many, 
and  which,  without  Divine  interposition,  might  be  cor- 
rupted by  the  wickedness  of  man,  or  lost  by  his  negli- 
gence. God's  Spirit,  acting  upon  the  soul  of  man,  at 
this  hour  and  forever,  is  a  living,  energetic  and 
everlasting  gospel.  The  promise  of  God's  assist- 
ance by  his  Spirit,  (as  St.  Peter  assured  the  first  con* 


■k 


I'SO  CHRIS'flJN   PHILOSOPHr. 

verts  to  Christianity,)  was  unto  them;  and  unto  their 
children,  and  to  all  that  were  afar  off*,  their  suc- 
cessors to  the  remotest  ages,  even  to  as  inany  as  the 
Lord  their  God  shotud  calL 

Man  must  be  attracted  to  God  by  the  spirit  of  love 
in  the  Divine  nature,  or  else  he  ceases  to  be  in  the  Chris- 
tian system;  and  what  may  be  the  consequence  to  the 
soul  in  its  aberration,  is  known  only  to  him  who  know- 
eth  all  things.  But  surely  every  thinking  mortal  will 
gladly  follow  the  Divine  attraction,,  since  it  gradually 
draws  him  from  this  low  vale,  where  sin  and  sorrow 
abound,  up  to  the  realms  of  bliss  eternal;  and  affords 
him,  during  his  earthly  pilgrimage,  the  sweetest  solace. 

The  human  soul  assimilating  with  the  Divine,  is  the 
drop  of  water  gravitating  to  the  ocean,  from  which  it 
was  originally  separated ;  and  cohering  with  it  as  soon 
as  it  comes  within  the  sphere  of  its  attraction ;  it  is  the 
child  clinging  to  the  bosom  of  its  parent ;  it  is  the  wan- 
dering weary  exile  hastening  with  joy  to  his  native  home. 
Let  us  endeavour  to  cherish  an  inclination  for  re-union;  let 
us  follow  all  the  known  means  of  accomplishing  it,  and 
it  will  be  finally  and  completely  effected  by  the  Holy 
Ghost,  the  spirit  of  lovef* 

*  Acts,  ii.  39, 

t  Let  us  hear  a  Heathen  philosopher  speak  on  the  union  be- 
tween God  and  good  men. 

Inter  bcnos  viros  ac  Deum^  amicitia  est^  conciliante  virtute;  anil* 
citiam  dico?  etiam  necessitudo  et  similituda  Seneca. 


t'SkJS^XAN  PHiLOSOPnr.  131 


SECTION  XXVIL 

On  the  Difficulties  of  the  Scripture* 

In  his  solis  Uteris  et  quod  non  assequor,  tamen  adoro. 

Erasmus. 

If  there  is  any  thing  in  human  affairs  to  be  ap- 
proached with  awe,  and  viewed  with  veneration,  it  is  the 
WRITTEN  WORD  of  revelation.  Acknowledged  sanctity 
and  long  duration  combine  to  throw  an  air  of  divinity 
around  it.  It  is  worthy  to  be  kept  in  the  holy  of  holies. 
But  I  cannot  agree  with  those  zealous  votaries  who  pre- 
tend either  that  there  are  no  difficulties  in  it,  or  that  they 
are  all  removable  by  the  light  of  learning.  I  confess 
that  criticism  has  removed  many  difficulties;  but  I  am 
convinced  that  many  still  remain,  which,  I  fear,  will 
never  give  way  to  human  sagacity.  There  they  must 
remain,  with  all  the  majesty  of  clouds  and  darkness 
around  them,  till  the  sun  of  righteousness  shall  appear 
in  his  full  glory* 

But  shall  difficulties  cause  disbelief?  Are  there  then 
no  difficulties  in  nature,  as  well  as  in  the  words  of  grace  ? 
I  cannot  step  into  the  garden  or  the  meadow;  I  can- 
not cast  my  eyes  to  the  horizon,  without  encountering 
difficulties.  Yet  I  believe  the  existence  of  the  things  I 
see  there,  and  I  am  led  from  the  observation  of  general 
good,  mixed  with  partial  evil,  to  conclude,  that  verily 
there  is  a  God.  I  conclude  in  the  same  manner,  from 
what  I  do  understand  and  know  to  be  good  in  the  gospel, 
that  verily  Jesus  is  the  Christ;  and  that  the  parts  of  the 
gospel  which  I  do  not  comprehend,  are  good,  because 
those  which  I  am  able  to  understand  are  so  beyond  all 
doubt  and  comparison. 

h 


122  CHRISTIAN  PHlLOSOPHr. 

All  that  is  necessary  to  my  happiness  in  the  gospel  is 
sufficiently  clear.     I  learn  there  that  the  Holy  Ghost 
is  vouchsafed  to  me  and  to  all  men,  now  and  till  time 
shall  be  fio  more.     This  I  consider  as  the  living  gos- 
pel.    This  supplies  all  defects,  if  any  there  should  be, 
in  the  written  word ;  and  the  dark  and  unintelligible  parts 
of  the  gospel,  surrounded  by  celestial  radiance,  become 
like  spots  in  the  sun,  which  neither  deformits  beauty,  nor 
dnniiiish  its  lustre.  I  am  not  therefore  offended  by  them ; 
I  bow  to  them  with  reverence,  as  to  sacred  things  upon 
the  altar,  covered  with  a  veil  from  the  eyes  of  mortal  or 
profane  intrusion.     It  is  enough  that  I  have  learned,  in 
the  gospel,  many  moral  truths;  and  this  one  great  truth, 
that  God  Almighty^  at  this  moment^  pours  an  emanation 
of  himself  into  the  souls  of  all  who  seek  the  glorious  gift 
by  fervent  prayer,  and  endeavour  to  retain  it  by  obedi- 
ence to  his  will.     It  is  enough :  why  need  I  perplex  my 
understanding  with  searching  into  those  secret  things 
which  belong  unto  the  Lord;  or  acquire  a  minute,  cavilling 
habit,  which  never  can  discover  any  thing  of  more  im- 
portance than  that  which  I  already  know;  but  which,  if 
indulged  presumptuously,  may  lead  me  to  scepticism, 
and  terminate  in  infidelity?   Some  parts  of  the  holy 
volume  are  sealed :  I  will  not  attem.pt  to  burst  it  open ; 
or  vainly  conjecture  what  these  parts  conceal.     I  will 
wait  with  patience  and  humility  for  God's  good  time. 
In  the  mean  time  I  will  rejoice;  and  my  flesh  shall  rest 
in  hope ;  because  I  have  been  admitted  to  inspect  the 
book,  and  have  learned  that  the  Spirit  still  attends  the 
written  word,  ministering  at  this  hour,  and  illuminating, 
w^ith  the  lamp  of  Heaven,  whatever  darkness  oversha- 
dows the  path  of  life. 

This  persuasion  adds  new  glory  to  the  written  gospel. 
It  throws  a  heavenly  lustre  over  the  page.  It  is  not  left 
alone  to  effect  the  great  purpose  of  men's  recovery ;  so 
that  whatever  difficulties  or  defects  it  may  be  allowed 


CHRISriAN  HPJLOSOPHT.  12S 

to  retain,  by  the  wise  providence  of  God,  the  difficulties 
will  be  removed,  and  the  defects  supplied,  so  far  as  to 
accomplish  the  great  end^  by  the  operation  of  the  Holy- 
Ghost,  which  accompanies  it  in  its  progress  down  the 
stream  of  time,  like  the  pillar  of  fire,  attending  the  chil- 
dren  of  Israel*. 


SECTION  XXVIII. 


7116  Omnipresence  of  God  a  Doctririe  universally  allow-* 
ed;  but  how  is  God  every  where  p^resent  but  by  his  Spi* 
rit^  which  is  the  Holt  Ghos'T. 

Ovoiv  Qwv  Kivoy* 

Nothing  is  without  Deity.  Marc  Antonix.. 

X  HEY  who  maintain,  if  there  be  any  such,  that 
God  having,  about  eighteen  hundred  years  ago,  signified 
his  will  to  mankind,  has  ever  since  that  time  withdrawn 
his  agency  from  the  human  mind,  do,  in  effect,  deny  the 
omnifiresence^  and  with  it  the  omniscience,  provideUGej 

*  Oa-oi  V161  uc-i  rov  ^earo^  y^  rvig  iioCKonxg  r^q  xotiim  ^iocB-n* 
aVii  61/  Ta  Ttviif^ooiti  ccy'iof,  0EOAIAAKTOI  EISIN'  avrvi  yu^ 
71  ^oc^iq  i7riy£^x(pii  IV  roit<;  Koi^diactg  oivrctfv  revg  vo^uovg  tcv  Trvgf- 
f^oclog'  ovx.  o^SiXovcriv  ov9  ug  racg  y^oi^focg  f^ovov  rocg  iiot  fA^iXocvog 
yiy^ot.uuivxg  7rAj5^<j^d^2<3-flt<,  otXXoi  }^  iig  rocg  T^Xcctcxg  rvig  x-ot^- 
otocg  n  X^^ig  rov  ©gov  ^yy^J^  (purovg  v&^Qvg  rov  '7n>iv^ux]og  ^  ret 
iTfov^ocvix  (A,v^r,^ioc» — As  many  as  are  the  sons  of  the  light,  and 
of  the  ministration  of  the  New  Testament  in  the  holy  Spirit,  are 
taught  of  God;  for  grace  itself  inscribes  upon  their  hearts  the  laws 
of  the  Spirit.  They  are  not  therefore  indebted  to  the  scriptures 
ONLY,  the  word  written  with  ink,  for  their  Christian  perfection ; 
but  the  grace  of  God  writes  upon  the  tablet  of  their  hearts  the  laws 
of  the  Spirit,  and  the  mysteries  of  Heaven. 

Macarius  in  Homil.  15. 


124  CRRJSflAN  PHILOSOPffr. 

and  goodness  of  the  Deity.  But  what  say  the  scriptures? 
He  is  not  far  from  every  one  of  us;  for  in  him 
we  live,  and  move,  and  have  our  being*. 

But  is  it  to  be  believed,  that  when  he  is  thus  intimate- 
h/  present  with  us,  he  either  cannot,  or  will  not,  influ- 
ence our  sentiments?  Why  is  he  thus  present?  or  why 
snould  he  confine  his  agency  over  us  to  a  little  book, 
in  a  foreign  and  dead  language,  which  many  never  see 
at  all,  which  more  cannot  read,  and  which  few  can  per- 
fectly understand;  and  concerning  the  literal  meaning 
of  the  most  important  doctrinah  parts  of  which,  the 
most  learned  and  judicious  are  to  this  hour  divided  in 
opinion  ? 

The  heathens  t  had  more  enlarged  and  worthier  ideas 
of  the  divine  nature.  They  indeed  believed  in  supema^ 
tural agency  on  the  mind  of  man;  though  they  disgraced 
their  belief  by  the  absurdities  of  polytheism.  Every  part 
of  the  universe  was  peopled  by  them,  with  supernatural 
agents,  and  the  most  distinguished  among  them  believ- 
ed their  virtuous  sentiments  insfiiredj  and  their  good 
actions  directed  by  a  tutelar  deity.  J  dv/ell  not  upon  the 
instance  of  Socrates's  Demon  |;  and  I  only  mention  the 

*  Acts,  xvii.  Sf. 

•f  Ipse  Deus  humano  genert  mhiktratf^  ubique  et  onmibti^ 
prasto  est. — God  himself  administers  to  the  human  race ;  he  is  pre- 
sent every  where,  and  to  every  man.  Seneca  Epist. 

^uocunque  iejlexeris,  Hi  ilium  ^cidebis  occiirreiitem  tibi.  Nihil  ah 
illo  vacat.  Opus  suiim  ipse  implet. — Whichever  way  you  turn,  you 
will  meet  God.  Nothing  is  without  him.  He  fills  his  own  wcrk 
completely.  Senec.  de  Benefic.  Lib.  4.  Cap.  8. 

\  It  is  worth  while,  however,  to  insert  the  following  fine  pas- 
sage from  Plato,  in  which  Socrates  asserts  the  necessity  oi  super- 
natural agency  J  in  removing  a  dark  cloud  from  the  human  mind, 
previously  to  its  being  able  to  learn  how  to  regula'e  conduct,  eiLher 
towards  gods  or  men.  Reason,  till  this  dark  cloud  should  be  re- 
moved by  divine  Providence,  he  thought  incapable  of  discovering 
either  morai  or  divme  truth  with  ceriainty. 


CHRIS  f I  AN   PHILOSOPIir,  125 

topic,  to  prove  that  the  doctrine  is  not  likely  to  be  very 
UNREASONABLE,  since  it  was  maintained  by  men  who 
are  acknowledged  to  have  been  singularly  endowed  with 
the  rational  faculty. 

The  omnipotence,  omnipresence,  and  omniscience  of 
God  v/ere  strenuously  maintained,  not  only  by  the  wisest 
of  the  heathens,  but  the  most  learned  and  rational  of 
christian  divines ;  among  whom  was  Dr.  Samuel  Clarke, 
a  man  by  constitution  and  studies  as  far  removed  from 
enthusiasm,  as  it  is  possible  to  conceive.  But  the  omni^ 
presence  of  God  being  allowed  as  a  true  doctrine,  it  will 
not  be  difficult  to  believe  his  agency  on  the  human  mind 
by  supernatural  impression.  The  difficulty  would  be  to 
believe  that  the  divine  Spirit  could  be  present  always 

§r(^,   00  l/COKc&lig;    t^  rig  o  Trockiivtrav, — SliKP.      ^vrog  Wtf 

^r&)  ^  cS  5g7v  a'Z3'o  rng  "^v^g  •zs'^cotov  a^iXmoi,  r^y  *AKAY  N, 
J  vvv  Turoc^^G-u,  Tvy^dv2t^  r^,7]Vi>cxvr^  iiav}  -^^oo'^i^av  oi  m  f/iXMig 
yvdo(^l(r^oLi  if^iv  '^  kxk-ov  TiOi  ^  icr&Xov*^*  vvv  ^iv  yaip  iix,  iv  f^oi 
^o>cvig  ovvYihivctt*  Platonis  Alcibiades  II.  j&roj6e  Finem. — (Socra- 
tes and  Alcibiades  discourse.  J  S.  It  is  necessary  then  to  wait  till  one 
is  informed  how  one  ought  to  behave,  both  in  religious  and  social 
duties,  to  God  and  to  men. — A.  O  Socrates,  when  will  that  time 
come,  and  who  shall  teach  me? — S.  Even  he  who  careth  for 
YOU ;  biTt  it  appears  to  me,  as  Homer  represents  Minerva  remov- 
ing a  dark  cloud  from  the  eyes  of  Diomed,  that  he  might  distin- 
guish gods  from  men  in  the  battle,  so  he  who  careth  for  you 
must  first  remove  the  dark  cloud  from  your  mind,  which  now  hangs 
over  it,  and  then  you  will  use  those  means  by  which  you  may  know 
**  the  good  from  ill,'^  which,  in  your  present  state,  you  seem  to  me 
unable  to  distinguish. 

The  philosopher  seems  to  have  seen  the  necessity  of  divine  reve- 
lation, and  to  have  predicted  the  illumination  of  the  Spirit  of  God. 

L  2 


126  CHRISTIAN  PHILOSOPffT. 

and  every  where  with  us,  and  yet  never  act  upon  us, 
but  leave  the  moral  world,  after  the  writing  of  the  New 
Testament,  to  depend  on  the  fidelity  of  translations^  the 
interpretations  of  fallible  men,  the  preaching*  and  teach^ 
ing  of  scholars,  deriving  all  they  know  from  dictionaries^ 
and  differing  continually  even  on  such  doctrines  as  con- 
stitute the  very  corner-stones  of  the  whole  fabric. 

The  doctrine  of  God's  total  inaction,  in  the  moral  and 
intellectual  world,  is  irreligious  and  unphilosophical. 
The  wisest  heathens  exploded  it.  Fortunately  it  is  re- 
futed in  the  strongest  language  of  scripture.  For  after 
our  Saviour's  ascension,  the  Floly  Spirit  was  expressly 
promised,  and  the  ministration  of  the  Spirit,  co-ope- 
rating on  the  heart  of  man  with  the  written  word,  is  to 
continue  its  energy,  as  it  does  at  this  hour,  to  the  end 
of  time. 

The  spirit  of  God  is  every  where  present,  like  the  air 
which  we  inhale.  It  is  no  less  necessary  to  intellectual 
life,  than  the  air  to  animal.  There  is  a  remarkable  pas- 
sage, apposite  to  the  present  subject,  in  the  meditations 
of  Antoninus,  which  I  shall  give  in  the  translation  of 
Collier,  and  as  it  is  quoted  by  Delany. 

"  Let  your  soul,"  says  the  philosopher,  "  receive  the 
"  Deity,  as  your  blood  does  the  air ;  for  the  influences 
"  of  the  one  are  no  less  vital  than  the  other.  This  cor- 
"  respondence  is  very  practicable ;  for  there  is  an  am^ 
"  bient  oMNiPRESENf  spirit y  which  lies  as  open  and  per- 
"  vious  to  your  mind,  as  the  air  you  breathe  does  to  your 
''  lungs.  But  then  you  must  remember  to  be  disposed 
"  to  draw  it. 

"  If,"  continues  Dr.  Delany,  "  this  gracious  gift  of 
"  Heaven  should  be  denied,  because  it  is  not  found  to 
"  dwell  with  the  wicked,  I  answer,  that  men  may  as 
"  well  deny  the  existence  of  the  dew,  because  it  is  not 
"  often  found  upon  clods  and  filth,  nor  even  upon  grass, 
"  trampled  with  polluted  feet.. 


CHRISTIAN  PHILOSOPHT.  127 

«  Let  the  grace  of  God  be  considered  as  having  some 
«  analogy,  some  resemblance  to  the  dew  of  Heaven; 
"  the  dew  of  Heaven,  which  falls  alike  upon  all  objects  be- 
"  low  it,  as  the  grace  of  God  doth  upon  all  mankind,  but 
«  resteth  not  upon  things  defiled.  Purity  abideth  not 
"  with  pollution." 

There  is  an  elemental  fire,  the  electrical  fluid,  diffused 
through  all  nature.  Though  unseen,  its  energy  is  migh- 
ty. So  also  the  Divine  Spirit  actuates  the  intellectual 
world,  omnipresent,  irresistible,  invisible. 


SECTION  XXIX* 


The  Want  of  Faith  could  not  be  criminal,  if  it  depended 
only  on  the  Understanding;  but  Faith  is  a  Virtue,  be- 
cause it  originates  from  virtuous  dispositions  favoured 
by  the  Holy  Spirit* 

JL  AITH  is  always  required  and  represented  in 
the  gospel  as  a  moral  virtue.  This  alone  establishes 
the  doctrine  of  this  book,  that  faith,  or  the  evidence  of 
the  Christian  religion,  arises  from  obedience  to  its  laws. 
There  could  be  no  virtue  infaith,  if  itwere  produced  in 
the  mind  by  demonstrative  proofs,  such  as  many  apolo- 
gists for  Christianity  have  endeavoured  to  display.  But 
there  is  great  virtue  in  obedience  to  the  moral  precepts 
of  the  gospel.  The  heart  must  be  well  inclined  that 
endeavours  to  learn  and  perform  its  duty  from  the  dic- 
tates of  the  gospel,  notwithstanding  the  doubts  or  disbe- 
lief which  may  occasionally  arise  in  the  understanding 
concerning  the  divine  original  of  so  excellent  a  rule  of 
morality.  Such  an  inclination  draws  dow^n  upon  it  the 
favour  of  God,  and  consequently  the  illumination  of  the 
Holy  Ghost.  The  doubts  and  disbelief  are  gradually 
i^moved.     A  life  of  piety  and  good  morals. is  the  never- 


128  CHRISriAN   PHILOSOPHT 

failing  result.  And  thus  faith  both  begins  and  ends  in 
virtue. 

"  The  reason,"  says  Dr.  Clarke,  "  why  faith  (which 
"  is  generally  looked  upon  as  an  act  of  understanding, 
"  and  so  not  in  our  power)  in  the  New  Testament  is 
"  always  insisted  upon  as  a  moral  virtue,  is,  because 
"  faith,  in  the  scripture  sense,  is  not  barely  an  act  of  the 
"  understanding,  but  a  mixed  act  of  the  will  also,  con- 
"  sisting  very  much  in  that  simplicity  and  unprejudiced- 
"  ness  of  mind,  which  our  Saviour  calls  receiving  the 
"  kingdom  of  God,  as  a  little  child,  in  that  freedom  from 
"  guile  and  deceit,  which  was  the  character  of  Nathaniel, 
"  an  Israelite  indeed;  and  in  that  teachable  disposition, 
"  and  desire  to  know  the  will  of  God,  for  which  the  Be- 
"  rssans  were  so  highly  commended,  %vho  searched  the 
^^  scriptures  daily ^  ivhether  these  things  were  true*^ 

This  simple,  teachable,  unprejudiced  state  of  mind  is 
in  itself  amiable.  It  is  pleasing  both  to  God  and  good 
men.  It  is  esteemed  even  by  the  wicked.  It  is  pre- 
cisely the  state  in  which  the  Holy  Spirit  delights,  and 
w4th  which  he  will  make  his  abode,  bringing  with  him 
comfort  and  illumination.     To  use  the  poet's  words  \ 


-He  must  delight  in  virtue ; 


«  And  that  which  he  delights  in  must  be  happy.'* 

If  indeed  it  were  a  moral  virtue  merely  to  believe  a 
narrative  on  the  credibility  of  the  narrators,  or  the  pro- 
bability of  the  circumstances,  then  would  it  be  a  moral 
virtue  to  believe  a  well-authenticated  news-paper.  But 
to  believe  the  gospel  requires  purity  and  piety  of  heart, 
those  lovely  qualities  which  the  imagination  conceives 
characteristic  of  the  angelic  nature.  It  implies  a  dispo- 
sition which  delights  in  devotion  to  God,  and  beneficence 
to  man ;  a  disposition  cheerful,  tranquil,  and  which  en- 
joys every  innocent  satisfaction-  of  this  life,  sweetened 
with  the  hope,  that  when  the  sun  sets,  it  will  rise  in  new 


CHRISfJAN  PHILOSOPHT.  129 

and  additional  splendor.  Faith,  accompanied  with  hope 
and  charity,  constitutes  the  true  Christian ;  a  li-ving  image 
of  virtue,  and  forming  that  beautiful  model  which  the 
philosopher,  wished,  but  despaired  to  see ;  truth  embo- 
died, VIRTUE  PERSONIFIED,  Walking  forth  among  the 
sons  of  men,  and  exciting,  by  its  conspicuous  loveliness, 
an  universal  desire  of  imitation. 


SECTION  XXX- 


Of  the  scripturcU.  word  '<  Unction;'*  its  high  mysteriotts 
Meaning* 


T, 


HE  very  title  of  out  Saviour  (n^i:r»  and  XPI- 
2:t02)  is  the  anointed;  and  the  operation  of  the  Holy 
Ghost  is  called  in  the  sacred  scriptures  (XPISMA)  unc- 
tion. This  idea  of  the  Chrisma  pervades  the  whole 
doctrine  of  grace. 

"  The  anointing  with  oil,"  says  Hammond,  "  de- 
"  noted,  among  the  Jews,  the  preferring  one  before 
"  another,  (and  the  Tar  gum  generally  renders  it  by  a 
"  w^ord  which  signifies  preferring  or  advancing.)  and  so 
**  became  the  ceremony  of  consecrating  to  any  spe- 
"  clal  office,  and  was  used  in  the  installing  meato  places 
^^  of  any  eminence." 

The  word  Chrisma^  or  unction,  was  hence  assumed 
to  signify  the  act  of  the  Holy  Gb.ost,  in  consecrating 
those  wiio  are  favoured  by  divine  grace.  The  conse- 
quence of  this  UNCTION  is  illumination;  for  St.  John 
says,  "  Ye  have  an  unction  from  the  Holy  One,  (the 
''^  Holy  Ghost,)  and  ye  (in  consequence)  know  all 
^'  THINGS*;"  that  is,  all  things  that  concern  the  naturQ 

•  1  John   ii.  ^Q. 


130  CHRIS'TIAN   PHILOSOPHr. 

and  EVIDENCE  of  Christ's  religion.  Again  he  says, 
"  the  anointing  which  ye  have  received  of  him  (the 
"  Holy  Ghost)  abideth  in  you;  and  ye  need  not  that  any 
^^  MAN  teach  you;  but  as  the  same  anointing  teacheth 
"  you  all  things,  and  is  truth,  and  is  no  lie;  even  as  it 
"  has  taught  you,  ye  shall  abide  in  him.*" 

The  idea  of  the  Chrisma,  I  repeat,  or  unciion-\^  per- 
vades the  whole  doctrine  of  divine  grace.  It  gives  a 
name  to  him  who  brought  down  the  great  gift  of  the 
Spirit,  and  who  himself  had  the  hallowed  unction 
%vithout  7neasure\;  for  what  is  signified  by  Christ,  but 
the  Anoint ed\\? 

I  have  introduced  these  observations  on  the  name  of 
Christ,  partly  with  a  view  to  expose  the  false  learning 
of  a  French  philosofiher^  who  has  attacked  Christianity 
with  singular  artifice.  The  celebrated  Mr.  Volney  af- 
firms, that  Christianity  is  but  the  allegorical  worship  of 
the  SUN — .a  mere  mode  of  oriental  superstition,  under 
the  cabalistical  names  of  chrisen  or  Christ,  the  ety- 
mology of  which,  according  to  him,  has  no  reference  to 
the  chrisbia,  unction,  but  to  chris,  an  astrological 
name  among  the  Indians  for  the  sun,  and  signifying  con^ 
servator;  "  whence,"  says  he,  "  the  Hindoo  god,  Chri- 
"  sen,  or  Christna,  and  the  Christian  Christos,  the  son 
"  of  Mary."^ — Many  of  the  French  philosophers,  and 
perhaps  Volney,  are  unacquainted  with  Greek. 

But  I  hope  the  christian  scholar  will  never  give  up  the 
Greek  etymology  of  the  word  Christ,  evidently  a  trans- 
lation of  the  Hebrew  Messiah;  nor  the  sublime  and  mys- 
terious doctrine  which  it  leads  to,  the   metaphorical 


*  1  John,  ii.  27. 

f  Dieufait  couler  dans  Vame  jc  nc  scats  quelle  oxction  qui  la 
rtmplit,  Bretonneau. 

\  John,  iii.  34.  U  ku,t'  t^ox^f* 


cffnisriAN  PHiLosoPHr.  131 

nnointing  of  the  Holy  Ghost,  the  sanctifying,  consecra^ 
ing,  purifying  influence  of  divine  grace*. 


SECTION  XXXL 


On  nvhat  is  called  by  devout  Persons  Experif,nce  in 


Religion^ 


T, 


HERE  is  a  peace  of  God,  which  passeth  all 
understanding,  and  bailies  all  power  of  description. 
The  flavour  of  a  peach  or  a  pine-apple  is  delightful  to 
the  palate,  but  words  can  give  no  idea  of  it  to  him  who 
has  never  tasted  them.  There  is  a  fragrance  in  a  rose, 
which,  while  the  nerves  perceive  it  with  complacency, 
cannot  be  communicated,  in  the  slightest  degree,  by 
language.  Such  also  is  the  heavenly  manna;  and  he 
who  would  form  a  just  notion  of  its  exquisite  sweetness, 
must  taste  it.  No  learning,  not  even  the  argumenta- 
tive skill  of  an  Aristotle,  can  afford  him  the  least  idea 
of  it,  without  actual  sensation. 

u  Were  I  to  define  divinity,"  (says  the  admirable 
author  of  Select  Discourses,)  "  I  should  rather  call  it  a 
*'  divine  life,  than  f  a  divine  science ;  it  being  something 

*  Mr.  Vclney  fiiriher  says,  that  "  Yes  us,  or  Jesus,  was  an 
•<  antient  name  given  to  young  Bacchus,  the  clandestine  son  of 
**  the  virgin,  Minerva,  who,  in  the  whole  history  of  his  life,  and 
*'  even  in  his  death,  calls  to  mind  the  history  of  the  God  of  the 
*'  Christians  ;  that  is,  the  Star  of  the  Day,  of  which  they  are 
*<  both  of  them  emblems.'*  Let  us  avoid  the  folly  oi  fanciful 
learning;  and  say  rather  that  the  Star  of  the  Day  is  an  emblem  of 
of  Jesus  Christ,  gloriously  enlightening,  and  vitally  warming, 
by  his  influence,  the  intellectual  system. 

t  Bishop  Taylor  and  Mr.  Smith  coincide  here,  not  only  in  sen- 
timent, but  expression. 


<( 


1S2  €HRlSflA}f  PHILOSOPHn 

"  rather  to  be  understood  by  a  spiritual  sensation,  than 
"  by  any  verbal  description. 

"  Divinity  is  a  true  efflux  from  the  eternal  light,  which, 
*^  like  the  sun-beams,  does  not  only  enlighten,  but  heat 
*' 'and  enliven.  The  knowledge  of  divinity  that  appears 
*'  in  systems  is  but  a  poor  wax-light;  but  the  powerHil 
*'  ENERGY  of  divine  knowledge  displays  itself  in  fiurlfied 
♦'  soiils^  the  true  nsS^ov  AAijS-gifit?*. 

^'  To  seek  our  divin*  y  merely  in  books  and  writings, 
"  is  to  seek  the  living  among  the  dead.  We  do  but  in 
"  vain  seek  God,  many  times,  in  these,  where  his  truth 
*^  too  often  is  not  so  much  enshrined  as  intombed.  No; 
"  intj-a  te  quaere  Deum;  seek  for  God  within  thine  own 

soul.  He  is  best  discerned  t  ^f^^%^  iyroc(py}^  by  an  intel- 
*'  hctual  feeling*  Eg-ti  Sg  '^v')cns  otiB-Yio-tf  r;?,  the  soul  itself 
"  has  a  certain  feeling.  % 

''  The  reason  why,  notwithstanding  all  our  acute  rea- 
"  sonings  and  subtile  pursuits,  truth  prevails  no  m^ore  in 
"  the  world,  is,  that  we  so  often  disjoin  truth  and  good- 
"  ness,  which  of  themselves  can  never  be  disunited. 

^'  There  is  a  knowing  of  the  truth  as  it  is  in  Jesus;  as 
<'  it  is  in  a  Christ-like  nature ;  as  it  is  in  that  sweet,  mild, 
"  humble,  and  loving  spirit  of  Jesus,  which  spreads 
*'  itself,  like  a  morning  sun,  upon  the  souls  of  good  men, 
"  full  of  light  and  life.  There  is  an  inward  beauty,  life, 
"  and  loveliness  in  divine  truth,  which  cannot  be  known, 
<'  but  only  when  it  is  digested  into  life  and  practice. 

"  Our  Saviour,  the  great  master  of  divine  truth,  would 
^'  not,  while  he  was  here  on  earth,  draw  it  up  into  a  sys^ 
"  tern  or  body,  nor  would  his  disciples  after  him:  he 
<'  would  not  lay  it  out  to  us  in  any  canoiis  or  articles  of 
^^  belief,  not  being  so  careful  to  stock  and  enrich  the 
^  world  with  opinions,  as  with  true  piety,  and  a  godlike 

*  The  soil  in  which  tb.uth  grows  ^xA  flourishc*. 
^•i  PJotinus. 


iCHRIS'flAN  PHILOSOPHr.  J33 

"  pattern  of  purity,  as  the  best  way  to  thrive  in  all  spi- 
^'  ritual  understanding.  His  main  scope  was  to  pro- 
"  moie  a  holy  life,  as  the  best  and  most  compendious 
"  way  to  a  right  belief.  He  hangs  all  true  acquaintance 
"  with  divinity  upon  the  doing  God's  will.  If  any  man 
"  will  do  his  will,  he  shall  know  of  the  doctrine,  whether 
"  it  be  of  God.  This  is  that  alone  which  will  make  us, 
<^  as  St.  Peter  tells  us,  that  we  shall  not  be  barren  nor 
"  unfruitful  in  the  knowledge  \  ':  our  Lord  and  Saviour. 

"  There  is  an  inward  sweetness  and  deliciousness  in 
<^  divine  truth,  which  no  sensual  mind  can  taste  or  relish. 
"  The  '^vx^tKoq  tftvjjp,  the  natural  man  savours  not  the 
*'  things  of  God.  Corrupt  passions  and  terrene  affec- 
*'  tions  are  apt,  of  their  own  nature,  to  disturb  all  serene 
"  thoughts,  to  precipitate  our  judgments,  and  warp  our 
"  understandings.  It  was  a  good  maxim  of  the  old 
"  Jewish  writers,  that  the  Holy  Spirit  *  dwells  not  in 
*'  earthly  passions.  Divinity  is  not  so  well  perceived  by 
"  a  subtile  wit,  6i(P7xng  etiBncra  »g;t«cS-<^^^£v»j,  as  by  pure  sen- 
^'  sation." 

"  He  that  will  find  truth,  must  seek  it  with  a  free 
"judgment,  and  a  sanctified  mind:  he  that  thti9 
"  seeks,  shall  find :  he  shall  live  in  truth,  and  truth  shall 
"  live  in  him :  it  shall  be  like  a  stream  of  living  waters 
^'  issuing  out  of  his  own  soul:  he  shall  drink  of  the 
"  waters  of  his  own  cistern,  and  be  satisfied:  he  shall 
"  every  morning  find  this  heavenly  manna  lying  upon 
"  his  soul,  and  be  fed  with  it  to  eternal  life.  He  will 
*'  find  satisfaction  within,  feeling  himself  in  conjunc- 
"  tion  with  truth,  though  all  the  world  should  dispute 
"  against  him." 

The  RuACH  Hakkodesh,  or  Spirit  of  Holiness,  dwells  not  v)itJ^ 
turbulent  and  angry  tempers. 

M 


154  eHRis*fiAN  PHiLOSOPnr. 

Thus  the  heart  of  a  good  man  will  experience  the  most 
pleasurable  sensations,  when  he  finds,  and  find  it  he  will, 
the  pearl  of  great  price  ^  the  living  eriergetic  gospel,  lodg- 
ed, by  divine  grace,  in  the  sanctuary  of  his  bosom.  He 
will  he  Jilled  with  all  joy  in  believing;  and  thus  experi- 
encing the  eflncacy  of  the  Christian  religion,  he  can 
entertain  no  doubt  of  its  truth,  its  divine  original.  The 
7'eal  diflficulties  and  obscurities  of  the  scriptures  give  him 
little  trouble,  much  less  the  cavils  of  sceptics.  He  has 
the  witness  in  himself^^  that  the  gospel  is  the  word  of 
Gody  the  incorruptible  seed\  of  holiness,  and  such  felicity 
as  the  world  never  gave,  and  cannot  take  away.  He 
cannot  adequately  describe  his  \  state.  It  is  an  un- 
speakable gift.     He  feels  it;  and  is  grateful. 

The  excellent  Norris,  after  having  spent  many  years 
in  the  usual  studies  of  academics,  in  logic,  metaphy- 
sics, and  other,  what  he  calls,  unconcerning  curiosities, 
comes  to  the  following  resolution : 

^'  I  think,"  says  he,  "  I  shall  now  chiefly  apply  my- 
"  self  tp  the  reading  of  such  books  as  are  rather  persua^ 
<^  sive  than  instructive ;  such  as  are  sapid,  pathetic,  and 
"  divinely  relishing ;  such  as  warm,  kindle,  and  enlarge 
^^  the  interior,  and  awaken  the  divine  sense  (or  feeling) 
"  of  the  soul;  as  considering  with  myself,  that  I  have 
"  now,  after  so  much  reading  and  speculation,  more  need 
<^  of  HEAT  than  of  light.  Though  if  I  were  for  more 
^^  light  still,  I  think  this  would  prove  the  best  method  of 
"  illumination;  and  when  all  is  done,  the  love  of  God  is 
<<  the  best  light  of  the  soul.  For  I  consider  with  the 
"  excellent  Cardinal  Bona,  that  a  man  may  have 


*  1  John,  v.  10.  t  1  Pet.  i.  23. 

\  Thomas  a  Kempis  thus  attempts  to  describe  the  happy 
state,  imperfectly  indeed,  but  devoutly :  **  Frequens  Christi  visit a^ 
*<  tio  cum  bomine  interna,  dulcis  sermocinatio,  giata  con^olatio,  multa^ 
**  pax,''  &c. 


CHRISTIAN  PHILOSOPHr.  135 

"  knowledge  without  love ;  but  he  that  loves,  although 
"  he  wants  sciences,  humanly  acquired,  yet  he  will  know 
"  more  than  human  wisdom  can  teach  him,  because  he 
"  has  that  master  within  him,  who  teaches  man  know- 
«  ledge*." 

If  other  students  and  teachers  were  to  follow  his  ex- 
ample  in  this  instance,  there  would  be  much  more  true 
devotion  and  sincere  piety  in  the  world;  and  few  would 
be  infidels,  except  among  the  desperately  profligate, 
who  harden  their  hearts,  and  cloud  their  understandings 
by  habitual  vice  and  intemperance ;  who  fear  Christi- 
anity should  be  true,  and  therefore,  with  fool-hardy  pre- 
sumption, resolve  to  deny  it. 


SECTION  XXXII. 

On  the  Seasons  of  Grace* 


X  HERE  are  times  when  the  mind  seems  sen- 
sible of  a  peculiar  serenity ;  the  understanding  is  clear 
to  discern  spiritual  things,  and  the  heart  glows  with 
sentiments  of  Christian  piety  and  general  benevolence. 
At  those  times,  man  appears  to  be  exalted  above  the 
common  level  of  mortality.  All  pure,  ail  peace,  all 
love,  all  joy,  his  nature  endeavours  to  soar  above  the 
earth,  and  to  reach  the  source  of  all  excellence.  A 
sweet  complacency,  in  those  moments,  diffuses  itself 
over  the  soul,  and  an  internal  satisfaction  is  experienced, 
which  no  language  can  describe :  but  which  renders  him 
who  feels  it  as  happy  as  it  is  possible  to  become  in  a  sub- 
lunary existence. 

These  are  the  halcyon  times  which  may  be  termed 
the  seasons  of  grace;  the  seasons,  when  the  God  of 

*  Via  Compend,  ad  Beum, 


i3S  CHRIS'flAN  PHILOSOPffr. 

mercy,  compassionating  the  weary  pilgrim,  sends  down 
the  cup  of  comfort  to  exhilarate  and  reward  him ;  dis- 
plays the  lamp  of  heaven,  to  illuminate  his  path  as  he 
travels  in  the  valley. 

These  favours,  as  I  firmly  believe,  are  offered  to  all 
the  sons  of  Adam  who  do  not  presumptuously  and  re- 
peatedly and  knowingly  offend  the  donor;  for  that  man 
may  grieve  the  Spirit  and  guenc/i  the  Spirit,  we  are  told 
in  the  strong  language  of  scripture. 

But  a  proper  reception  of  this  divine  benefit  will  secure 
its  frequency  and  continuance.  Our  own  endeavours 
must  be  exerted  with  \igilance  and  constancy,  to  pre- 
serve the  divine  frame  of  mind  which  it  may  have  pro- 
duced. Nothing  can  effect  this  but  the  avoidance  of 
habitual  vice  and  impurity,  and  the  practice  of  virtue. 
But  if,  after  all,  there  should  be  seasons  of  insensibility 
and  coldness,  it  must  not  be  concluded  that  the  spiritual 
assistance  is  withdrawn  in  displeasure.  For  even  in  the 
darkest  valley,  an  unseen  hand  can  support  and  guide 
the  pilgrim  in  his  progress;  and  after  the  clouds  shall 
have  prevailed  their  time,  the  sun  will  break  forth  with 
all  its  warmth  and  lustre. 

It  appears  to  me  to  be  the  first  object  of  Christian 
PHILOSOPHY  to  secure  the  duration  and  frequent  recur- 
rence of  the  seasons  of  grace.  In  order  to  accomplish 
this  end,  whatever  conduces  to  the  moral  improvemxcnt 
of  the  heart  must  be  pursued  with  ardour.  The  fine 
morality,  discovered  by  the  light  of  nature  and  the  feel- 
ings of  the  heart,  probably  assisted,  among  the  heathens, 
by  divine  interposition,  may  and  ought  to  be  called  in 
to  add  something  to  the  work  of  Christian  improve- 
ment; for  the  best  heathen  ethics  are  founded  on  truth, 
and  therefore  immutably  valuable.  A  state  of  grace 
without  morality,  I  firmly  believe,  is  not  permitted  by 
him  who  is  of  purer  eyes  than  to  behold  iniquity. 


CHRISTIAN  PHILOSOPHr.  1S7 

But  the  man  who  is  blessed  with  the  visitations  of  the 
divine  Spirit,  feels  his  heart  spontaneously  inclined  to 
every  thing  that  is  lovely  and  of  good  report.  Virtue 
appears  to  him  amiable,  and  easy  to  be  practised ;  and 
vice  disgustful,  at  once  the  pollution  and  the  misery  of 
his  nature.  All  the  angry  passions  subside  in  him ;  the 
gentle  and  benevolent  affections  grow  in  their  place,  and 
man  becomes  what  he  was  before  the  lapse  of  Adam, 
and  what  the  gospel  revelation  was  designed  to  render 
him,  a  being  little  lower  than  the  angels. 


SECTION  XXXIII. 


Of  mistaking  the  Effects  of  Imagijiation  for  the  Seasons  qf* 
Grace* 

A  HERE  are  many  w^ho  will  scarcely  allow  the 
existence  of  any  thing  which  they  cannot  subject  to  the 
notice  of  the  senses.  They  must  literally  see  the  truth 
of  every  thing  which  requires  their  assent,  or  they  will 
doubt  its  reality.  To  them,  whatever  is  said  on  the  sub- 
ject of  a  spiritual  world,  or  an  invisible  agency  oathe 
soul  of  man,  appears  to  be  the  effusion  of  fancy,  and  the 
sick  man's  dream. 

And  indeed  the  experience  of  mankind  justiiies  great 
caution  in  distinguishing  between  the  actual  operation 
of  the  Holy  Spirit,  and  the  delirious  effects  of  a  too  lively 
imagination.  The  imagination  heated  by  the  devotional 
flame,  has  often  kindled  a  destructive  fire.  It  is  indeed 
the  parent  of  fanaticism,  in  all  its  extremities,  and  ail  its 
evil  consequences.  As,  therefore,  the  real  agency  of  the 
Holy  Spirit  is  to  be  invited  and  cherished,  so  the  mere 
imagination  of  it  is  to  be  most  studiously  avoided. 

That  the  whole  doctrine  is  not  imaginary,  is  evident 
to  him  who  reads  and  believes  the  gospel.     Such  opera- 

M  2 


138  CHRISTIAN  PHILOSOPHr. 

tions  are  there  plainly  spoken  of  and  promised  as  the 
greatest  blessings  to  the  human  race.  Their  effects  are 
described  as  great  and  sudden,  in  affording  both  comfort, 
holiness,  and  illumination. 

The  reality  of  seasons  of  grace  cannot  be  questioned 
but  by  him  who  at  the  same  time  questions  the  whole 
system  of  revelation.  And  a  rational  man,  it  is  to  be 
believed,  will  find  no  difficulty  in  satisfying  himself  that 
he  is  not  deluded  by  his  imagination,  when  he  feels  him- 
self particularly  virtuous,  pure,  benevolent,  and  open  to 
celestial  influence. 

But  as  all  men  are  not  governed  by  reason,  and  none 
are  governed  by  it  uniformly,  it  certainly  is  probable 
that  the  delusions  of  imagination  may  often  be  mistaken 
for  supernatural  assistance.  A  few  cautionary  sugges- 
tions on  the  subject  may  not,  therefore,  be  superfluous. 
Since  it  is  possible  that  the  best-intentioned  may  be 
thus  deluded,  let  every  man  try  his  spirit  by  the  fruits  it 
produces ;  not  by  a  sudden  or  momentary  fruit,  but  by 
the  frequency  and  abundance  of  its  productions.  If  it 
habitually  produces  peace,  joy,  purity,  piety,  and  benevo- 
lence, let  no  man  attribute  it  to  his  imagination ;  but  give 
the  glory  to  God,  and  be  grateful. 

But  if  it  display  itself  in  pride,  self-conceit,  and  con- 
tempt of  others,  in  acts  of  violence,  in  disturbing  good 
order,  in  any  behaviour  which  seems  to  argue  an  opinion 
oi peculiar  inspiration  from  heaven,  of  a  partial  commis- 
sion, delegated  to  reform  the  world  by  irregular,  uncha- 
ritable and  offensive  interposition ;  if  it  pretends  to  visions 
and  illuminations  unexperienced  by  the  best  and  wisest 
of  men ;  if  it  assumes  the  privilege  of  actually  convers- 
ing IN  PERSON  with  Jesus  Christ,  and  talks  of  the  hour 
and  moment  when  the  Holy  Ghost  rushed  upon  the 
bosom ;  it  is  time  to  beware  of  the  infatuation  of  a  de- 
luded fancy.  There  is  certainly  every  reason  to  believe 
that  such  a  temper  of  mind  is  not  from  God. 


CHRISriAN  PHILOSOPHr.  139 

But  it  is  folly  and  impiety  to  confound  with  these  that 
sweet  frame  and  disposition  of  mind,  w^hich  the  scrip- 
tures describe  as  descending  from  the  Holy  Ghost,  and 
which  has  indeed  every  mark  of  divine  origin. 

He  v/ho  condemns  the  doctrine  of  divine  agency  on 
the  mind  of  man  as,  fanciful,  must,  if  he  is  consistent, 
include  the  whole  of  the  Christian  religion,  and  all  that 
has  ever  been  said  or  written  in  favour  of  it,  under  the 
same  imputation.  According  to  him,  the  fair  edifice 
must  melt  away,  like  a  palace  of  ice,  when  the  sun  of 
reason  shines  upon  it.  But  we  maintain  that  the  true 
gospel,  which  is  indeed  the  doctrine  of  grace,  is  the  rock 
of  ages. 


SECTION  XXXIV. 

Of  Seasons  of  Desertion^  or  supfiosed  Absence  of  the  Sfiiritm 

X  HERE  are  seasons  in  the  lives  of  good  men, 
when  their  sense  of  spiritual  things  is  comparatively 
dull;  and  many,  at  these  times,  have  been  alarmed  with 
an  idea  of  being  totally  deserted  by  the  Spirit,  and  have 
fallen  into  a  state  of  despondency.  But  if  there  wxre  no 
other  proof  that  the  grace  of  God  is  still  vouchsafed  to 
them,  their  uneasiness  alone  would  evince  it.  While 
pain  is  felt,  the  surgeon  apprehends  not  a  mortification. 
But  the  alarm,  it  may  be  presumed,  is,  to  the  pious 
Christian,  unnecessary.  For  it  is  certain  that  the  visita- 
tions of  the  Holy  Spirit  are  sometimes  more  sensible 
than  at  others ;  and  that  when  they  are  not  sensible  at 
all,  its  guidance  and  benign  protection  may  continue 
unaltered.  The  light  sometimes  shines  with  a  bright 
and  strong  effulgence,  to  guide  us  into  the  right  way ; 
but  while  we  are  proceeding  in  it  safely  and  regularly, 


140  CHRIflSAN  PHILOSOPHT. 

and  without  an  inclination  to  deviate,  or  immediate  dan- 
ger of  falling,  the  rays  may  be  emitted  less  powerfully, 
because  less  necessary.  The  moment  there  appears 
danger  of  wandering  or  of  stumbling,  the  lamp  is  ready- 
to  shine  with  instantaneous  radiance.  Thus  an  infant, 
just  beginning  to  walk,  is  guided  by  the  parent's  hand, 
watched  with  a  parent's  eye,  and  encouraged  by  the  pa- 
rent's voice,  and  yet  it  is  often  perirdtted  to  go  alone, 
without  assistance  or  encouragement,  in  order  to  exer- 
cise its  strength,  and  to  give  it  a  due  degree  of  confidence. 
But  the  tender  mother  may  still  hold  the  leading-string 
unobserved  by  the  infant,  and,  at  the  very  first  lapse,  save 
the  fall.  The  sun,  though  obscured  by  clouds,  affords 
both  light  and  warmth,  guides  mankind  in  all  their  ope- 
rations, and  supports  both  animal  and  vegetative  life. 

The  mistaken  opinion  that  ecstasy  and  rapture  are 
always  necessary  to  evince  the  presence  of  the  Holy 
Spirit,  has  brought  the  doctrine  into  discredit  among 
the  sober  and  rational,  and  introduced  much  misery 
among  the  ignorant,  the  weak,  and  the  fanciful.  The 
sober  and  rational  neither  experienced  such  ardour  with- 
out mtermission^  nor  did  they  believe  the  nature  of  man^ 
as  he  is  now  constituted,  capable  of  supporting  it.  The 
ignorant,  the  w^eak,  and  the  fanciful,  endeavouring  ta 
raise  themselves  to  a  height  which  they  could  either  not 
reach  or  not  maintain,  fell  from  disappointment  to  dejec- 
tion, and  from  dejection  to  despair. 

In  truth,  the  influence  of  the  Spirit  rushes  not  like  a 
continual  torrent,  but  flows  as  a  gentle  river,  which,  in- 
deed, for  the  most  part,  displays  its  silver  surface  in  the 
mieadows,  but  may  sometimes  conceal  itself,  without 
being  lost,  in  a  subterranean  channel. 

While  we  retain  faith,  hope,  and  charity,  and  while 
we  seek  the  favour  of  God  in  fervent  prayer,  we  have 
every  reason  to  believe  that  grace  abounds  in  us,  though 
we  should  not,  for  a  considerable  time,  be  favoured  with 


CHRISTIAN   PHILOSOPHT.  141 

the  livelier  experience  of  its  immediate  energy.  If  we 
persevere  in  a  virtuous  course,  we  may  rest  assured  that 
God  will,  at  all  proper  intervals,  and  for  our  reward  and 
encouragement,  shew  us  the  light  of  his  countenance. 

Let  the  pious  Christian  remember, that  hope  is  placed, 
in  the  celebrated  enumeration  of  Christian  virtues,  next 
to  faith,  and  before  charity.  Let  him,  therefore,  take 
care  not  to  indulge  the  least  tendency  to  such  melan- 
choly ideas  of  desertion  as  may  lead  to  despair.  God 
will  not  behold  a  sincerely  contrite  heart,  anxious  to 
find  grace,  without  affording  it;  and  though,  for  wise 
purposes  of  trial,  it  is  possible  that  he  may  not,  for  a 
short  time,  bestow  it  in  its  more  sensible  influences,  yet 
there  is  every  reason  to  believe,  that  he  who  sincerely 
grieves  because  he  thinks  himself  less  favoured  by  the 
Holy  Spirit  than  usual,  is,  on  that  very  account,  in  a 
STATE  OF  GRACE,  and  therefore  safe. 


SECTION  XXXV. 


Of  the  Doctrine  that  the  Operations  of  the  Holy  Spirit  are 
NE  VEJR  distinguishable  from  the  Operations  of  our  own 
Minds. 

Ingenious  and  philosophical  divines,  desi- 
rous of  discouraging,  to  the  utmost  of  their  power,  ail 
fanciful  pretensions  to  the  guidance  of  the  Holy  Spirit, 
have  boldly  aflirmed  that  its  influence  is  not  to  be  distin- 
guished from  the  ordinary  operations  of  the  human  mind. 
Their  endeavour  to  prevent  the  evils  of  a  wild  imagina- 
tion deserves  praise ;  but  they  should  be  cautious  of  mis- 
representing the  effects  of  divine  agency,  and  denying 
truth,  with  a  design  of  obviating  error. 


142  CHRIStlAN  PHILOSOPnr. 

From  the  plain  and  repeated  accounts  of  scripture,  it 
appears  that  this  divine  agency  produces  a  very  great 
alteration  in  the  mind ;  a  much  greater  than  could  be 
produced  by  its  own  natural  operations.  It  is  God  that 
worketh  in  you,  saith  St.  Paul,  both  to  will  and  to  do  of 
his  good  pleasure*. 

I  speak  with  the  utmost  diffidence,  when  I  say  that 
it  appears  probable  that  such  powerful  energy  is  some- 
times  distinguishable  from  the  spontaneous  operations 
of  the  mind.  I  am  sensible  that  the  doctrine  may  open 
a  door  to  fanatical  extravagance;  but  if  it  is  the  true 
doctrine,  it  ought  to  be  maintained,  whatever  may  be 
the  consequences. 

The  influence  of  the  Holy  Ghost  is  represented  in 
scripture  as  consolatory.  When  a  good  man,  in  deep 
affliction,  feels,  in  consequence  of  his  prayer  and  devo- 
tion, a  spring  of  comfort  flowing  upon  his  mind,  such 
as  no  reasoning  of  his  own,  no  external  circumstances, 
no  condolence  of  his  friends  could  produce,  is  there  not 
reason  to  believe  that  the  influence  of  God's  Holy  Spirit 
is  upon  him,  and  that  it  is  distinguishable  from  his  own 
thoughts  and  imagination?  The  operations  of  his  own 
mind  lead  only  to  horror  and  dismay;  but  a  light  rises 
up  in  the  darkness ;  and  is  it  not  easy  to  perceive  that 
this  unexpected  radiance  is  the  day-spring  from  on  high  ? 

When  the  pious  Christian,  employed  in  fervent 
prayer,  finds  himself  full  of  holy  joy  and  humble  con- 
fidence, and  feels  his  heart  melt  within  him,  overflow- 
ing with  love  of  God  and  charity  to  man,  is  there  not 
more  presumption  in  attributing  this  state  to  the  mere 
operations  of  his  own  mind,  than  to  the  God  of  spirits, 
actually  dispensing  that  grace  or  favour  which  he  ha^ 
promised,  in  the  gospel,  to  the  faithful? 

♦  PhU,  U.  X3. 


eHRIS<tIAN   FHILOSOPHT.  143 

When  temptations  to  sin  assault  with  violence,  and  a 
man  feels  himself  strengthened,  so  as  to  be  able  to  over- 
come, at  the  very  moment  of  his  intended  surrender, 
shall  he  erect  the  victorious  trophies  to  his  ovi^n  virtue  ? 
His  own  reason  and  resolution  had  betrayed  him,  the 
operations  of  his  own  unassisted  mind  tended  to  conces- 
sion; but  God  gave  him  strength  from  his  holy  place, 
and  to  God  only  is  due  the  praise. 

Innumerable  are  the  circumstances  and  situations  in 
life,  in  which  comfort,  illuminations,  protection,  and 
strength  are  afforded  in  a  degree  and  manner,  which  it 
is  much  more  unreasonable  to  think  could  be  produced 
by  the  mere  operations  of  the  mind,  than  that  they  were 
supplied  by  the  author  and  giver  of  all  good. 

In  making  the  distinction  between  the  operations  of 
the  Holy  Spirit  and  those  of  the  human  mind,  the  wisest 
men  will  ever  be  obnoxious  to  mistake.  The  weak, 
wicked,  and  hypocritical  may  deceive  themselves  or 
others  in  it,  to  the  injury  or  offence  of  many.  But  still 
the  inconveniences  of  this  perversion  cannot  entirely 
justify  divines  in  their  confidential  and  repeated  asser- 
tions, that  since  the  extraordinary  gifts  of  the  Spirit, 
such  as  were  bestowed  on  the  apostles,  have  ceased,  the 
operations  of  the  Holy  Ghost  on  the  mind  are  in  no  in* 
stance  or  degree  to  be  distinguished  from  its  own  opera- 
tions. These  assertions  approach  nearly  to  an  entire 
denial  of  the  doctrine:  a  very  dangerous  and  impious 
blasphemy*. 


"  *  Kam  si  tota  Dei  actio  consistit  in  clard  e^angelii  propositione, 
f*  opportune  facta,  cur  omnipotentia  ad  id  requiritur  ?  ^ormm  adJbi' 
<*  bentur  a  Paulo  magnijicie  illce  voseSf  ad descrtbetidam,  quamexe' 
**  rit  Deus  in  nobis,  omnipotent i am,  Eph.  i.  18,  19.  quum  dicit  esse 
''  V7Fi^l3c&XX*v  fjt^iyi&og  ^vvoif^ioifg  el  jcotrec  rviv  ivi^yuetv  rov  kpoC" 
^'  royj  ms  fo-p^^vo?."— To  assert  that  the  power  of  God  working 
"  in  us,  differs  not  perceptibly  from  the  ordinary  power  of  nian.— 


144  ^HRISflAN   PHILOSOPHT, 

SECTION  XXXVI. 

Of  devotional  Feelings  or  Sent'imen'Ts. 

±  HE  pious  devotee  has  exposed  himself  to  the 
derision  of  the  scorner,  by  talking  of  spiritual  feelings 
which  he  could  not  accurately  describe ;  and  the  reality 
of  which  can  never  be  proved  by  external  testimony. 

But  I  know  not  v/hy  the  word  feeling ,  which,  in  this 
age,  is  applied  to  all  occasions,  should  not  be  applied  to 
religion*  The  lover,  the  artist,  the  connoisseur  enlarge 
upon  the  acuteness  of  their  feelings  in  the  contempla- 
tion of  the  excellence  they  admire.  The  man  of  deli- 
cacy is  for  ever  boasting  of  his  fine  feelings,  and  the 
beautiful  embarrassment  which  they  create.  The  spec- 
tator in  a  theatre,  the  hearer  at  a  concert,  expatiates  on 
the  effect  which  the  spectacle  and  the  music  have  pro- 
duced on  his  feelings;  and  shall  not  he  who  contem- 
plates the  universe,  and  adores  the  maker  of  it,  and  of 
those  powers  by  which  he  both  adores  and  contem- 
plates, shall  not  he  be  allowed  to feelj  and  when  his  bosom 
glows  with  love,  gratitude,  and  devotion,  shall  his  pre- 
tentions to  feelings  be  stigmatized  as  the  delirious  lan- 
guage of  a  wil^  mthusiasm? 

<<  Annon  hoc  est  actionem  omnipotentem  Dsi  obscurare  et  in  nihihnn 
*\ferme  i'edigere?  Turetin. 

It  may  here  be  asked,  What  man  can  judge  infallibly  of  that 
which  passes  m  the  mind  of  another?  Yet  many  rational 
divines  dogmatically  declare  to  their  disciples,  that  it  is  impossible^ 
in  any  circumstances,  to  distinguish  the  energ}'-  of  God's  grace  on 
their  hearts,  from  the  common  and  natural  workings  of  the  pas- 
sions and  imagination.  This  is  to  assume  a  power  of  discernment 
which  belongs  to  him  only,  to  ^'vjhom  all  hearts  are  open,  and 
**-  from  ivhom  no  secrets  are  hidden,** 


CHniSflAN  PHILOSOPHT.  14-5 

The  frigid  temper  of  scholastic  theology  would  deny 
the  reality  of  every  thing  which,  from^its  own  defect  of 
sensibility,  it  never  yet  experienced. 

That  the  divine  Spirit,  operating  on  the  mind,  should 
cause  in  it  a  serenity,  a  tranquility,  a  comfort,  which 
no  words  can  express,  is  highly  credible ;  when  a  thou- 
sand inferior  agents,  or  causes,  are  able  to  produce 
emotions  of  various  kinds ;  gentle  or  violent,  painful  or 
pleasing.  But  well-meaning  divines,  endeavouring  to 
explode  those  extravagant  pretensions  to  feeling^  which 
have  deluded  the  vulgar,  disturbed  society,  and  driven 
many  to  madness,  have  denied  the  possibility  of  such 
SENTIMENTS,  and  attributed  them  entirely  to  the  force 
of  fancy,  to  folly,  and  to  hypocrisy.  They  deserved 
praise  for  their  endeavour  to  prevent  evil ;  but  by  ex- 
ceeding the  bounds  of  truth  in  their  censure,  they  pre- 
vented good  at  the  same  time.  For  their  doctrines 
unintentionally  taught  men  to  neglect  the  benign  sea- 
sons of  grace,  and  to  confound  the  holy  assistance  of 
heaven  with  the  mere  operations  of  the  human  mind. 
They  allow  that  the  scripture  plainly  speaks  of  heavenly 
influence;  but  they  boldly  assert,  that  it  can  never  be 
distinguished  from  the  ordinary  actings  of  natural  senti- 
ment, intellect,  passion,  and  imagination. 

The  word  feelings,  in  religion,  has  been  treated  with 
such  contempt  and  ridicule,  that  the  truth  is  in  danger 
of  suffering,  without  a  fair  examination.  Such  is  the 
force  of  words  and  prepossession.  But  let  the  word  be 
changed  to  the  synonymous  term,  sentiment,  and 
then  let  any  one  object,  with  solid  argument,  to  giving 
the  name  of  religious  sentiment  to  that  pious,  virtuous, 
pure  state  of  mind,  which  is  caused  by  the  influence  of 
the  Holy  Ghost,  in  the  happy  hour  when  God,  in  his 
mercy,  showers  it  down,  more  abundantly  tlian  usual, 
on  the  human  bosom. 


N 


146  CHRISTIAN    PHIL0S0PH7\ 

But,  on  this  topic,  great  caution  is  required;  formcn^ 
especially  the  ignorant  and  passionate,  are  prone  to 
attribute  their  own  dreams  and  emotions  to  demoniacal 
or  celestial  impressions.  Such  a  persuasion  leads  to 
spiritual  pride*,  to  a  perseverance  in  error  and  vice,  to 
cruelty,  and  to  persecution.  He  who  is  acquainted  with 
ecclesiastical  history,  will  recollect  many  dreadful  ex- 
amples of  false  feelings,  and  pretended  inspiration. 
The  deluded  and  deluding  persons  have  represented 
themselves  as  prophets,  new  Messiahs,  and  even  as 
God ;  and  what  is  more  extraordinary,  they  have  per- 
suaded many  to  believe  them,  and  have  conducted  a 
willing  multitude  to  whatever  mischief  their  zealous 
hearts  erroneously  conceived. 

While,  therefore,  a  conviction  that  there  is  indeed  a 
religious  sentiment^  or  a  divine  ajid  holy  feeling^  which 
impresses  the  heart  more  forcibly  than  any  argument, 
induces  me  to  maintain  so  important  a  truth;  I  must, 
in  the  most  anxious  and  importunate  terms,  express  my 
desire  that  none  may  teach,  and  none  submit  to  be 
taught,  a  belief,  at  this  period,  in  extraordinary 
inspiration. 

All  spiritual  pride,  all  cruelty,  all  persecution,  are,  in 
their  nature,  repugnant  to  the  spirit  of  grace :  and  though 
they  probably  proceed  from  strong  feelings,  they  are 
feelings  arising  from  passion,  fancy,  and  actual  insanity. 
Whoever  is  under  their  influence,  must  have  recourse  to 
the  SPIRIT  OF  GRACE, that  his  feelings  or  sentiments  may 
become  all  gentle,  benevolent,  peaceable,  and  humble. 
If  his  extravagancies  still  continue  to  carry  him  to  in- 
jurious actions  and  disorderly  behaviour,   application 

*  F?,lse  religion  is  always  ostentatious.  Its  object  is  to  be 
noticed,  admired,  revered.  When  we??  fa/;&  of  their  fee LI^^GS, 
there  is  reason  to  suspect  vanity,  hypocrisy,  or  knavery.  It  is 
justly  said,  non  est  religio,  ubi  omnia  patent. 


CHRISTIAN   PHILOSOPHT.  147 

must  be  made  to  the  physician,  or,  in  cases  of  extremity, 
the  civil  magistrate. 

There  can  be  nothing  in  tlie  genuine  sentiment, 
or  feelings^  occasioned  by  the  spirit  of  God,  which  is 
not  friendly  to  man,  improving  to  his  nature,  and  co- 
operating with  all  that  sound  philosophy  and  benignant 
laws  have  ever  done  to  advance  the  happiness  of  the 
human  race. 


E. 


SECTION  XXXVII. 

Of  JS.7ithusias7n» 

liiNTHUSIASM  is  commonly  used  and  under- 
stood in  a  bad  sense;  but  if  its  real  meaning*  be  attend- 
ed to,  it  may  certainly  admit  of  a  very  fine  one.  It 
means  a  consciousness  or  persuasion  that  the  Deity  is 
actually  present,  by  an  immediate  emanation  or  im- 
pulse on  the  mind  of  the  enthusiast;  the  reality  of 
which,  in  certain  cases,  is  the  doctrine  of  the  church 
and  of  the  gospel ;  a  doctrine  sufficiently  consonant  to 
reason,  and  not  necessarily  connected  with  self-delusion, 
folly,  madness,  or  fanaticism. 

But  because  many  have  made  pretensions  to  the  pri- 
vilege of  God's  immediate  presence  in  their  hearts, 
whose  lives  and  conduct  gave  reason  to  suspect  that  they 
wxre  not  thus  favoured,  the  word  enthusiasm,  which, 
in  common  language,  expressed  their  false  pretensions, 
has  fallen  into  disgrace,  and  now  often  implies  no  more 
than  the  idea  of  a  bigot,  or  a  devotee,  weakly  deluded 
by  the  fond  visions  of  a  disordered  imagination. 

But  let  not  enthusiasm  of  the  better  kind,  a  modest 
confidence  of  being  assisted,  as  the  gospel  promises,  by 

*  EN  0EOS. 


148  CHRISriAN  PHILOSOPHT. 

the  agency  of  the  Holy  Spirit,  be  involved  in  undeserv- 
ed disgrace.*  We  are  taught  that  the  Divinity  resides 
in  the  pure  heart.  The  belief  of  it  is  indeed  enthusiasm, 
but  it  is  enthusiasm  of  the  noble,  the  virtuous,  the  neces- 
sary kind.  The  ardour  vt^hicli  it  inspires  is  laudaible.  Tike 
that  of  all  other  good  things,  the  corruption  and  abuse 
of  it  is  productive  of  great  evil  j  but  still  it  is  not  itself 
to  be  exploded. 

There  is,  indeed,  a  cold  philosophy,  which  seems  to 
discourage  all  the  warm  sentiments  of  affection,  and  will 
hardly  allow  theni  in  any  thing  which  concerns  religion. 
It  aims  at  reducing  theology  to  a  scholastic  science, 
and  would  willingly  descant  on  the  love  of  God,  and  the 
sublimest  discoveries  of  the  gospel,  in  the  same  frigidity 
of  temper  as  it  would  explain  the  metaphysics  of  Ari- 
stotle* But  there  is  a  natural  and  laudable  ardour  in 
^he  mind  of  man,  whenever  it  contemplates  magnin- 

*  "  Gratia  immediata  quails  ab  orthodoxls  docetur,  nihil 
*'  habet  co7nrmme  cimi  entpitszas7no,  sed  di'-oersimode  ab  eo  differt. 

*'  1.  EnthuciasniiLs  novas  queer  it  Re'velationes  extra  verbum  ;  sed 
"  GRATIA  IMMEDIATA  nuUas,  qiiia  verbum  semper  comiratur, 
**  iiec  aliud  agit,  quam  lit  iilud  merdi  Imprimat^ 

**  2.  In  entbusiai>rnOy  ohjecta  qnce  mentl  imprimmitur  non  extrin" 
<f  seciis  advenituit,  sed  intus  a  Spiritu  per  arcanas  impirationes  sag- 
*'  geruntur.  Sed  hlc  objectiim  supponitur  semper  extrinsecus  adverare 
*'  et  ex  ^oerbopcti. 

**  3.  Enihiisias7nus  fit  per  subitcs  inotusj  qui  zpsum  discursum  et 
*'  ratiocinationem  anteiertitnt,  et  scspe  exduduiit.  Sed  Spirit tis  ope- 
*'  ratio  non  excuidit,  sed  secuni  trahit  ratiocinationem  et  gratum 
<'  vQlu7itatis  consensum.  • 

**  Deniqzie,  nc  plura  disLrimina  jam  persequamur^  entbusiasmus 
"  non  irfert  cordis  7nutationem;  et  mentem  afficity  immutata 
<'  Sixpe  manenie  voluntate;  unde  in  impios  etiam  cadit,  iit  in 
"  Balaamo  et  aliis  msum;  sed  operatic  gratisc  7iecessario  in- 
*'Jert  cordis  mutationem  ei  sanctitatis  studium."         Turretin. 

This  author  here  speaks  of  enthusiasm  in  its  vulgar  sense— 
which  is  certainly  a  disease  j  a  mental  fever,  attended  with, 
delirium. 


cffursriAN  PHiLosoPHr.  H9 

cent  objects;  and  which  is  certainly  to  be  expected, 
when  that  object  is  the  Lord  God  omnipotent,  and  the 
human  soul,  the  particle  of  Deity,  aspiring  at  re-union 
with  the  Supreme  Being,  and  meditating  on  immor- 
tality. 

Is  there  not  an  ardour  of  enthusiasm  which  admires 
and  produces  excellence  in  the  arts  of  music,  painting, 
and  poetry  ?  And  shall  it  be  allowed  in  the  humble  pro- 
vince of  imitative  skill,  and  exploded  in  contemplating 
the  GREAT  ARCHETYPE  of  all;  the  source  of  life,  beauty, 
order,  grandeur,  and  sublimity?  Shall  I  hear  a  sym- 
phony, or  behold  a  picture,  a  statue,  or  a  fine  prospect, 
with  rapture,  and  at  the  same  time  consider  God,  who 
made  both  the  object  and  the  sense  that  perceives  it,  with 
the  frigid  indiiierence  of  abstracted  philosophy?  Shall  I 
meditate  on  heaven,  hell,  death,  and  judgment,  with  all 
the  coolness  with  which  a  lawyer  draws  a  formal  instru- 
ment, an  arithmetician  computes  a  sum,  or  a  logician 
forms  a  syllogism  in  mood  and  figure  ? 

Such  coolness,  on  such  subjects,  arises  not  from 
superiority  of  wisdom,  but  from  pride  and  vain  philoso- 
phy, from  acquired  caloszty  or  natural  insensibility  of 
temper.  God  has  bestowed  on  man  a  liveliness  of 
fancy,  and  a  warmth  of  affection,  as  well  as  an  accu- 
racy and  acuteness  of  reason  and  intellect;  he  has  be- 
stowed a  HEART  vibrating  with  the  tender  chords  of 
love  and  pity,  as  well  as  a  drain  furnished  with  fibres 
adapted  to  subtle  disquisition. 

The  scriptures  aiTord  many  examples  of  a  laudable 
and  natural  enthusiasm.  My  heart  was  hot  within  me^ 
sa:ys  David;  and  the  warm  poetry  of  the  psalms,  the 
rapturous  style  of  prophecy,  are  proofs  that  those  who 
have  been  singularly  favoured  by  God,  were  of  tempers 
which  the  m.odern  philosophers  would  call  enthusiasti- 
cal.  Their  fire  was  kindled  at  the  altar.  St.  John  was 
a  burning  and  a  shining  light.     St.  Paul  was  avowedly 

N  2 


150  CHRIsriAN  PHILOSOPHT 

of  an  ardent  temper,  and  a  glowing  imagination ;  nor 
did  our  Saviour  himself  express  his  sentiments  in  the 
cold  language  of  the  Aristotelian  school,  but  with  em- 
phasis and  pathos. 

They  who  rail  at  enthusiasm,  in  general  terms,  and 
without  making  a  due  distinction  between  the  scriptural 
and  the  false  kind,  consist  either  of  those  who  laudably 
endeavour  to  discredit  the  pretensions  of  the  hypocrite, 
and  the  weak  brother;  or  of  those  who,  from  their  spe- 
culative habits,  their  cold  tempers,  or  irreligious  lives, 
labour  to  discountenance  all  pretensions  to  an  excellence 
and  purity,  which  they  never  felt,  and  to  which  they 
could  not  rise. 

Whoever  believes  what  the  scriptures  indisputably 
affirm,  that  the  body  is  the  temple  of  the  Holy  Spi- 
rit, and  that  he  actually  resides  in  it,  when  it  i^  puri^ 
fied  sufficiently  for  his  reception,  is  so  far  an  enthusi- 
ast :  but  let  him  glory  in  the  appellation,  for  he  is  such 
an  one  as  every  Christian,  who  thinks  and  feels  in  con- 
formity to  the  gospel  he  professes,  must  be  of  necessity. 
If  he  denies  the  agency  of  the  Spirit  of  God  on  the  soul 
of  man,  he  denies  the  most  important  doctrine  of  revela- 
tion, and  must  be  a  stranger  to  its  finest  effects  on  the 
human  bosom. 

But  since  such  is  the  c?.se,  let  those  who  very  lauda- 
bly write  against  enthusiasm*  of  the  false  kind,  take 
care  not  to  confound  truth  with  falsehood ;  and  not  to 

*  There  is  an  old  saying,  "  Give  a  dog  ,an  ill  name,  and  they'll 
<*  hang  him."  Thus  also,  give  the  doctrine  of  grace,  though 
plainly  evangelical,  the  name  cf  enthusiasm  or  method- 
ism,  and  a  very  great  part  of  mankind  will  immediately  explode 
it,  without  the  slightest  examination. 

The  name  cf  methodists  has  been  given  to  all  the  clergy,  who 
preach  or  profess  the  doctrines  of  the  reformation,  as  expressed  in 
the  articles,  homilies,  and  the  liturgy  of  the  church,  to  which  they 
have  solemnly  assented,  in  the  presence  of  God  and  man. 


CHRISflAH   PHILOSOPHX*  15  1 

proceed  to  such  an  extreme  in  refuting  the  pretensions 
of  hypocrites,  fools  or  knaves,  as  to  infringe  on  the 
genuine  and  sublime  doctrine  of  grace,  the  glory  of  the 
everlasting  gospel. 


SECTION  XXXVIIL 

Cautions  concerning  Enthusiasm, 

OO  many  and  so  melancholy  are  the  effects  of 
mistaken  and  excessive  enthusiasm,  recorded  in  the 
annals  of  mankind,  that  wise  men  are  justly  alarmed  at 
every  appearance  of  it,  and  little  inclined  to  give  it  in- 
dulgence. 

Whatever  there  has  been  of  savage  cruelty,  v^hatever 
of  public  violence,  and  tumult,  and  confusion,  the  utmost 
extremes  of  all  these  evils,  in  all  their  consequences, 
have  been  equalled  by  the  frantic  extravagance  of  false 
enthusiasm.  It  has  exhibited,  in  some  tempers,  all  the 
symptoms  of  a  malignant  disease,  and  terminated,  at 
last,  in  real  and  most  deplorable  insanity. 

If  then  it  be  v^isdcm  to  obviate  the  approaches  of  dis- 
temper, those  men  have  evinced  themselves  wise,  who 
have  laboured  to  discourage,  by  all  the  arts  of  ridicule 
and  argument,  the  earliest  tendencies  among  the  people 
to  religious  phrenzy.  There  are  innocent  follies,  and 
there  is  a  madness,  which  is  only  the  object  of  compas- 
sion ;  but  the  folly  and  madness  of  the  bigot  are  detest- 
able, because  they  are  destructive  as  a  pestilence. 
Against  such  an  enemy  to  human  happiness,  philoso- 
phy has  urged  her  best  reason,  justice  has  unsheathed 
her  sword,  and  the  stage,  to  complete  the  triumph,  has 
played  all  the  batteries  of  derision* 


152  CHRISTIAN  PHILOSOPHY. 

But  argumentation,  coercive  force,  and  even  ridicule^ 
have  been  found  ineffcctuah  All  these  are  classed,  by 
the  bigot,  under  the  term  persecution,  and  persecution^ 
like  a  current  of  air,  adds  violence  to  fire.  The  gentler, 
the  kinder,  the  more  Christian  mode  of  expostulation  and 
rational  concession,  wherever  concession  can  be  made, 
#may,  like  a  balsamic  vulnerary,  heal  the  sore  which  op- 
position would  cause  to  rankle. 

I  therefore  do  not  deny  the  justice  of  the  enthusiast's 
pretensions,  who  professes  himself  actuated  by  a  belief 
that  the  Holy  Spirit  condescends  to  assist  him  in  virtu- 
ous endeavours,  by  a  sacred  influence  from  Heaven.  But 
I  caution  him  against  entertaining,  for  a  moment,  the 
presumptuous  idea,  that  the  same  Spirit  which  assists 
him,  does  not,  with  equal  readiness  and  efficacy,  assist 
his  pious  neighbour  also,  and  all  sincere  believers,, 
throughout  Christendom,  however  distinguished  by  sect, 
church,  or  persuasion. 

I  urge  him  to  try  his  Spirit  by  the  infallible  touch- 
stone of  scripture.  Is  it  pure,  is  it  peaceable,  is  it  gen- 
tle, easy  to  be  entreated,  full  of  mercy  and  good  fruits^ 
without  partiality,  and  without  hypocrisy*?  If  it  should 
be  deficient  in  any  of  these  amiable  qualities,  let  him  be 
cautious  of  indulging  it,  lest  the  Spirit  should  be  of  a 
diabolical,  and  not  of  a  heavenly  nature. 

And  in  what  manner  is  he  to  form  a  judgment  of  him- 
self, since  the  heart  is  deceitful ;  and  to  know  oneself  is 
the  most  difficult  of  sciences?  If  his  high  pretensions 
are  accompanied  with  a  bad  life ;  if  he  be  disposed  to 
contend  with  rancour  and  violence  in  support  of  his  pre- 
tensions ;  if  he  be  disposed  to  involve  all  who  think  dif- 
ferently from  him  in  perdi.tion;  if  he  decry  good  works; 
and  if,  with  every  appearance  of  sanctity,  and  many  ex- 
ternal acts  of  piety  and  benevolence,  he  reserves  to  him- 

*  James,  iii.  17. 


CHRISTIAN   PIIILOSOPIir.  153 

self  some  secret  and  favourite  vice^  he  may  rest  assured? 
that  the  Spirit  which *actuates  him  is  not  from  above. 

If  he  be  inclined  to  neglect,  despise,  and  revile  decent 
and  useful  ordinances,  such  as  are  countenanced  by 
scripture,  and  have  a  direct  tendency  to  preserve  peace, 
benevolence,  and  piety  ;  if  he  prefers  himself  to  all  regu- 
lar and  learned  ministers,  whether  in  the  establishment 
or  out  of  it,  and  preaches  to  ignorant  and  deluded  mul- 
titudes in  the  fields,  with  the  air  and  voice  of  phrenzy, 
he  may  have  just  reason  to  fear,  though  he  should  have 
ten  thousand  in  his  train,  that  he  has  carried  his  preten- 
sions to  the  Spirit  beyond  that  wisdom,  moderation,  e^nd 
love  of  order,  which  the  author  of  our  religion  taught, 
both  by  precept  and  example. 

If,  in  his  writings,  he  applies  the  scriptural  language 
to  himself,  and  assumes  the  authority  of  a  primitive 
apostle ;  if,  at  the  same  time,  he  expresses  his  ideas  in 
such  a  manner  as  to  excite  the  laughter  and  contempt 
of  men  of  sense  and  approved  goodness,  he  may  infer 
that  his  spiritual  pride  has  hurried  him  to  the  verge  of 
insanity;  and,  as  he  values  his  health  and  happiness, 
should  exert  himself  to  remove  the  febrile  symptoms, 
which  are  at  once  contagious  and  fataL 

When  m.echanics,  of  confined  education,  and  not  re- 
markable for  natural  discernment,  or  peculiar  virtue  and 
goodness,  think  themselves  better  able  to  instruct  the 
people,  than  a  numerous  class  of  their  fellow-citizens, 
who  have  been  separated,  from  their  youth,  for  sacred 
offices,  instructed  in  learning  of  various  kinds,  versed 
in  the  original  languages  of  scripture ;  the  very  idea  im- 
plies so  great  a  degree  of  pride  and  self-conceit  that  it 
cannot  come  from  the  gentle,  unassuming  spirit  of  Him 
who  was  himself  meek  and  lowly,  and  who  every  where 
taught  his  disciples  the  lesson  of  humility. 

If  such  persons  urge,  in  defence  of  their  extravagant 
beh^^viour,  their  dereliction  of  their  trades  and  daily 


154  CHRISTIAN   PII1L0S0PH2\ 

labours,  and  their  assumption  of  the  priest's  office,  a 
particular  call,  from  Heaven  itself^  louder  than  reaches 
the  ears  of  others,  let  them  before  they  believe  them- 
selves, or  persuade  others,  produce,  as  a  credential  of 
their  commission,  a  miracle.  If  they  ilnd  themselves 
utterly  unable  to  do  this,  let  them  return  to  the  work- 
shop and  warehouse,  renounce  the  deceitful  spirit,  and 
evince  their  attainment  of  the  true,  by  humility,  charity, 
modesty,  and  obedience  to  lawful  superiors;  by  a  study 
to  be  quiet^  and  an  attention  to  their  own  business. 

From  such  practices,  and  such  persons  as  I  have 
alluded  to,  has  arisen  much  of  the  disgrace  which  has 
fallen  on  true  and  laudable  enthimasm^  or  that  wisdom 
which  is  infused  into  the  pure,  gentle,  and  charitable 
heart  from  above.  Fedse  enthusiasm  should  be  dis- 
couraged, that  true  religion  may  grow  and  flourish  \  as 
the  weed  should  be  plucked  up,  to  give  room  for  the 
wholesome  plant  to  strike  root,  and  expand  itself  in 
foliage  and  blossoms,  and  produce  good  fruit  in  abun- 
dance. 


SECTION  XXXIX. 
Of  being  RIGHTEOUS  overmuch. 


I- 


lT  seems  to  be  very  doubtful,  whether  the  scrip- 
tural phrase  of  being  righteous  overmuch^  signifies  that 
sort  of  excess  which  methodists  and  fanatics  are  apt  to 
indulge.  I  am  rather  induced  to  believe,  that  it  means 
an  extreme  rigour  in  exacting  from  others  an  unerring 
rectitude.  "  Be  not  righteous  overmuch ;  why  shouldst 
"  thou  destroy  thyself?''*  That  is,  "  Establish  not,  by 
^'  thy  severity,  a  rule  so  strict  as  must,  if  put  in  force 

*  £ccles.  vii.  16. 


CHRISI'IAN   PHILOSOPlll'.  155 

"  against  thyself,  involve  thee,  imperfect  as  thou  art,  in 
*^  destruction.'*  The  prohibition  seems  to  me  to  quad- 
rate with  the  old  observation,  that  justice  in  the  extreme 
is  extreme  injustice*. 

There  are  other  interpretations  of  the  words  at  least 
as  probable  as  that  which  confines  it  to  the  over-sanctity 
of  the  methodist  or  bigot. 

The  ingenious  and  pious  Dr.  Trapp  has  taken  the 
words  in  the  latter  sense,  and  written,  with  great  force 
of  argument,  against  the  extravagances  of  methodism. 
Perhaps  the  words  of  his  text  did  not  properly  authorize 
him  in  deriving  the  doctrine  from  them  which  he  has 
laid  down ;  but  whether  they  did  or  not,  I  think  he  had 
reason  on  his  side,  when  he  endeavoured  to  explode  all 
superstitious  excesses  which  are  subversive  of  true  re- 
ligion, injurious  to  society,  and  painful  to  the  deluded 
individual  !• 

Philosophers,  by  the  light  of  nature,  discovered,  in 
the  earliest  ages,  the  wisdom  of  avoiding  extremes ;  and 
no  precepts  are  more  common  than  those  which  recom- 
mend the  golden  mediocrity.  These  were  undoubtedly 
suggested  by  actual  experience,  and  a  careful  study  of 
the  human  constitution.  If  they  are  just  and  proper, 
when  applied  to  philosophy,  there  is  every  reason  to 
think  them  equally  so,  when  applied  to  religion,  which 

*  Sunimumjusj  sunitna  injuria. 

t  "  But  let  it  be  remembered,  that  no  virtue  has  any  blameable 
**  EXTREME  in  it,  till  it  contradicts  the  general  end  of  religion,  till 
'*  it  hinders  the  restoration  of  the  din)i7ie  Image  in  us,  or 
**  makes  us  less  fit  to  appear  among  the  inhabitants  of  heaven. 
*'  Abstinencey  temperance,  mortijication  of'  the  senses  and  passions, 
*'  can  have  no  excess  till  they  hinder  the  purification  of  the  soul, 
"  and  make  the  body  less  useful  and  subservient  to  it.  Charity 
**  can  have  no  excess  till  it  contradicts  that  Icve  which  we  are  to 
**  have  in  heaven,  till  it  goes  beyond  the  command  of  loving  our 
*'  neighbour  as  we  love  ourselves,  and  till  it  forgets  that  our  own 
<*  life  is  to  be  preserved."  Ansiver  to  Dr.  Trapp's  Discourse, 


156  CHRlS'fJA^i^   PHILOSOPffr* 

is  the  perfection  of  philosophy.  Excess,  in  the  very 
name,  implies  culpability,  even  when  the  things  in  which 
it  appears  are  of  a  virtuous  and  laudable  nature. 

So  that  whoever  advances  his  virtues  beyond  the  line 
©f  rectitude,  errs  no  less  than  he  who  stops,  at  an  equal 
interval,  on  this  side  of  it.  Yet,  at  the  same  time,  I 
must  observe,  that  there  is  something  far  more  noble 
and  generous  in  errors  of  excess  than  of  defect;  and  the 
virulence  which  has  been  shewn  in  refuting  the  poor 
methodist,  who  has  been  tormenting  himself*  with  super- 
fluous austerities,  seems  to  me  to  arise  from  a  v/ant  of 
good-nature  and  charity,  far  more  criminal  than  the 
mistaken  discipline  of  a  zealous  devotee. 

That  part  of  the  methodists  who  are  sincere  in  their 
rigid  self-denial,  and  in  all  the  active  and  passive  virtues 
of  their  persuasion,  are  certainly  objects  of  kindness  and 
compassion,  rather  than  of  severe  animadversion. 

The  church,  and  the  protestant  dissenters,  it  appears, 
teach  the  doctrine  of  grace ;  a  doctrine  which,  I  believe, 
the  methodists  consider  as  of  the  first  moment ;  and  for 
the  sake  of  attending  to  which  with  more  earnestness, 
they  seceded  from  the  church  and  meeting-house  to  the 
tabernacle.  Their  preachers,  they  found,  were  used  to 
dwell  upon  that  subject,  more  than  on  any  others;  and 
with  a  degree'of  vehemence  not  usual  or  approved  by  men 
of  more  learning,  moderation,  and  humiUty.  They  were 
caught  by  the  sound,  and  taught  to  hate  both  the  church 
and  all  regular  ministers  with  a  hatred  truly  unchristian. 
The  church  and  the  ministersf,  it  seems,  were  not  sufii- 

*  The  poor  Heautontinwrumeriosy  with  his  pale  emaciated  figure, 
is  certainly  not  an  object  of  ridicule,  and  ought,  at  least,  to  he  for- 
pvcHy  by  the  plump  pluralist  and  dignitary  gorging  the  tithe  pig, 
and  washing  it  down  with  the  choicest  wines  of  Portugal  and 
France. 

•j-  When  these  become  the  mere  tools  of  statesmen,  (vide  Sec- 
tion III)  all  religious  people  are  offended,  and  one  of  the  pillar* 
of  the  state  is  shaken. 


CHRIS  f J  AN  PHILOSOPHT.  157 

eiently  holy  for  their  purpose.     The  church  and  the  . 
ministers  did  not  preach  the  gospel  in  its  purity;  and 
neither  its  doctrine  nor  its  discipline  were  sufficiently 
strict  and  severe. 

The  dissemination  of  such  ideas  may  answer  the  ends 
of  self-appointed  leaders,  who  wish  to  increase  their  im- 
portance, by  drawing  a  multitude  after  them.  Accusa- 
tion will  generally  be  heard  with  attention.  Pretensions 
to  superior  holiness  is  one  of  the  most  successful  means 
of  deceit.  The  niultitude  are  attracted  by  these,  and  a 
thousand  other  arts,  co-operating  with  the  natural  ten- 
dency which  they  feel  to  superstition  and  fanaticism. 
They  become  self-tormentors;  lose  most  of  the  com- 
forts, and  neglect  many  of  the  duties  of  life. 

In  the  church,  their  favourite  doctrine  of  grace  ought 
to  be  inculcated  in  the  manner  which  both  reason,  scrip- 
ture, and  experience  best  approve ;  for  the  doctrine  of 
grace  is  most  fully  declared  to  be  the  doctrine  of  the 
church  of  England ;  and  if  the  ministers  are  reluctant  to 
preach  it  in  all  its  force,  it  is  from  a  fear  of  falling  into 
the  sin  and  disgrace  of  o~vermuch  righteousness •  It  is 
the  humble  endeavour  of  my  treatise  on  this  subject,  to 
stimulate  preachers  to  enlarge  on  the  doctrine  of  grace; 
and  by  those  means  to  bring  back  the  numerous  sheep 
who  have  strayied  from  their  Hock.  There  is  the  sort 
of  food  in  which  the  sheep  will  shew  that  they  delight, 
if  the  shepherds  will  but  bring  it  forth ;  and  indeed  there 
is  little  doubt  but  that  most  of  them  do,  on  some  occa- 
sions ;  but  if  the  sheep  hunger  and  thirst  after  more  than 
they  receive,  the  good  shepherd  will  not  fail  to  open  all 
the  stores  with  which  the  scriptures  abundantly  supply 
him. 

With  respect  to  doctrine,  the  over-righteous  Chris- 
tian,  as  he  is  now  called,  will  thus  have  no  cause  to 
complain  of  defect  in  the  church;  and  with  respect  to 
moral  discipline,  it  is  very  certain  that  self-denial;  mor- 


158  CHRIS'TIAN  PHILOSOPHr. 

tification,  fasting,  active  beneficence,  and  all  Christian 
perfection,  is  taught  by  the  church  and  her  ministers, 
with  great  force  of  argument  and  authority.  Every 
Christian  may  carry  the  moral  discipline  of  his  religion 
to  whatever  lengths  his  conscience  or  inclination  may 
urge  him. 

It  must  be  confessed,  that  such  is  the  moderation  of 
the  church  and  her  pastors  in  the  present  age,  that 
the  duties  which  they  teach  are  not  urged  with  that 
unnatural  rigour  which  precludes  the  rational  enjoyment 
of  life.  It  is  a  cheerful  church,  and  for  that  reason  the 
more  estimable.  It  requires  no  excessive  austerity.  It 
aims  at  assisting  poor  erring  mortals  in  overcoming  their 
weakness  and  misery ;  but  it  does  not  add  to  them,  by 
requiring  the  sacrifice  of  health,  ease,  peace,  society, 
cheerfulness,  and  innocent  gaiety.  It  does  not  con- 
demn those,  with  whom  it  cannot  agree  in  opinion,  with 
uncharitable  severity.  It  is  gentle  and  candid ;  it  is  ac- 
commodated to  such  a  creature  as  man,  forever  aiming 
at  good,  but,  from  weakness,  continually  relapsing  into 
some  degree  of  evil.  It  does  not,  like  the  severe  sys- 
tem of  the  over-righteous,  inflame  and  aggravate  the 
wounds  of  its  patients,  but,  with  lenient  balsamics,  as- 
suages their  anguish*. 

And  if  the  over-righteous  object  that  regularly-bred 
ministers  want  vehemence  and  eaniestness,  I  affirm  that 
the  objection  cannot  be  imiversally  well-founded.  Men, 
having  various  degrees  of  talents,  and  various  degrees 
of  sensibility,  will  have  a  correspondent  variety  in  their 
modes  of  delivery.  The  lively  by  nature,  with  very  lit- 
tle sense  of  religion,  may  be  animated  in  their  dis- 
courses ;  the  dull  by  nature,  with  a  meaning  very  honest 

*  By  the  Church  I  wish  to  be  understood  all  those  who  are 
united  to  Christ  by  the  Holy  Ghost,  wherever  they  dwell,  and  by- 
whatever  denomination  they  are  distinguished.  The  World,  ia 
the  scriptural  sense,  consists  of  all  who  are  not  so  united. 


CHRISTIAN  PHILOSOPHT.  159 

and  pious,  will  be  poor  orators.  And  it  always  hap- 
pens, in  a  very  large  body  of  men,  that  some  are  idle 
and  irreligious;  though  circumstances  may  have  led 
them  to  assume  a  profession  where  carelessness  and 
impiety  are  doubly  culpable.  But  such  is  the  present 
state  of  human  nature.  He  who  demands  more  per- 
fection than  experience  has  ever  yet  known,  is  unrea- 
sonable and  over-righteous.  If  some  men  have  less  pre- 
tension, and  less  vehemence  than  those  who  are  called 
the  OVER-RIGHTEOUS,  they  have  probably  less  hypoc- 
risy, less  folly,  and  less  spiritual  arrogance.  Over- 
righteousness,  v/ith  ail  its  pretensions  to  humility,  is  the 
parent  as  well  as  the  child  of  pride. 

After  all,  let  us  remember  that  there  is  an  under- 
righteousness  (if  I  may  use  the  term)  as  v/ell  as  an  over- 
righteousness  ;  and  that  mankind  are  irxuch  apter  to  err 
from  defect  than  excess.  While  hypocrisy  and  fanati- 
cism are  avoided,  let  us  not,  in  the  presei^t  times,  be 
alarmed  at  danger  from  excessive  piety. 


SECTION  XL. 


.411  extravagant  and  selfish  Pretensions  to  the  Sjiirit  to  be 
anxiously  avoided^  as  they  iiroceed  from  and  cherish 
Pride  ^  and  are  frequently  accomfianied  with  Immorality. 

Ostentatiously  to  pretend  to  greater 

portions  of  the  Spirit  than  others,  is  alone  a  very  unfa- 
vourable symptom,  as  it  is  a  presumptive  proof  of  two 
w^ants,  not  compatible  with  the  Spirit's  benignant  influ- 
ence :  the  want  of  humility,  and  the  want  of  charity.  It 
is  no  wonder,  therefore,  that  those  who  have  made  such 
pretensions,  have  disgraced  them  by  the  wickedness  of 
their  lives;  and  have  induced  ill-judging  men  hastily  to 


160  CHRISTIAN  PHILOSGPirr. 

consider  the  whole  doctrine  of  divine  assistance  as  a 
mere  delusion. 

Hypocrites,  in  fanatical  times,  when  the  appearance 
of  extraordinary  piety  was  conducive  to  advancement 
in  wealth  and  honours,  were  sure  to  g^o  farther  in  their 
pretensions,  than  the  modesty  of  true  professors  could 
permit  or  excuse:  but  tliat  deceitfulness  of  heart  which 
produces  hypocrisy,  leads  to  all  other  bad  conduct;  and 
religion  has  been  disgraced  by  the  singular  profligacy 
of  ostentatious  professors. 

Knaves  of  the  very  worst  kind,  v/ho  have  no  other 
object  than  to  avail  themselves  of  the  credulity  of  others, 
are  likely  at  all  times  to  put  on  a  cloak  and  a  mask,  which 
may  render  them  externally  respectable,  and  facilitate 
their  purposes  of  deceit.  Nothing  seduces  the  ignorant 
and  unexperienced  so  easily  as  the  appearance  of  extra- 
ordinary sanctity ;  and  nothing  has  been  more  frequently- 
assumed,  for  the  accomplishment  of  ambitious  and  lucra- 
tive designs*  When  these  designs  have  been  accom- 
plished, the  cloak  and  the  mask  have  been  thrown  aside, 
as  useless  incumbrances,  and  the  villain  has  stood  forth 
in  his  proper  shape  and  colour. 

Men  of  weak  heads  and  v/arm  hearts  have  proceeded 
to  the  most  extravagant  lengths  in  pretensions  to  sanc- 
tity; and  at  the  same  time,  from  the  want  of  solid  vir- 
tue, have  fallen  into  deplorable  sins.  Their  sins  derived 
additional  deformity  in  the  eyes  of  the  people,  from  the 
contrast  of  assumed  sanctity ;  and  the  world  was  ready 
to  exclaim  that  all  religion  must  be  vain,  if,  in  men  who 
display  so  much  of  it,  it  contributes  so  little  to  wisdom 
and  virtue. 

Great  sinners,  unwilling  to  tread  the  rugged  road  of 
virtue,  have  thought  it  an  easier  and  pleasanter  mode 
of  avoiding  the  consequences  of  their  enormities,  to 
persuade  themselves  of  sudden  conversions,  and  pecu- 
liar favour  from  heaven ;  and  to  compensate  for  inward 


CHRISTIAN   PHILOSOPHT.  161 

impurity  by  outward  sanctity,  and  for  disobedience  in 
things  essential,  by  intemperate  zeal  in  things  indiffer- 
ent, formal,  and  merely  ostentatious. 

Thus  spiritual  pride,  want  of  charity,  hypocrisy, 
knavery,  folly,  and  extreme  wickedness,  have  given 
rise  to  extraordinary  pretensions  to  the  Spirit,  and  veri- 
fied the  observation,  that  the  wickedest  of  mankind  have 
been  among  those  who  displayed  the  appearance  of  good- 
ness and  piety  in  the  extreme. 

"  The  gradation  has  been,''  (says  Dr.  Trapp,)  righte- 
"  teous  overmuch  in  practice — righteous  overmuch  in 
"  practice  and  doctrine — immoral  and  profligate  in  both ; 
"  and  this  still  with  pretensions  to  extraordinary  niea- 
"  sures  of  the  Holi)  S}iirit,'' 

But  to  what  should  a  conviction  of  this  truth  lead  the 
sober  Christian?  Certainly  not  to  deny  the  doctrine  of 
supernatural  assistance,  w^hich  he  finds  in  the  gospel ; 
but  to  avoid  all  extravagance  of  pretension,  all  boasting, 
all  over-righteousness,  all  preference  of  himself  to  others, 
on  account  of  spiritual  gifts,  lest  he  also  should  find  him- 
self deceived  and  a  deceiver. 

The  religion  of  Christ  is  of  a  retired  and  reserved 
nature.  Its  most  important  transactions  are  in  the  re- 
cesses of  the  heart,  and  in  the  closet.  It  loves  not  noise 
nor  ostentation.  Let  him,  therefore,  who  wishes  to  know 
whether  he  really  has  the  Spirit,  examine  whether  his 
virtues  and  good  dispositions  abound  in  retirement,  and 
without  the  least  parade  whatever,  or  the  smallest  ap- 
plause or  reward  of  men.  If  he  does  good  privately, 
and  avoids  the  eyes  of  admirers,  I  think  he  may  enter- 
tain an  humble  confidence  that  he  has  Xh^  favour  of  God. 
He  has,  in  consequence,  a  source  of  joy  within  hhn, 
which  no  man  taketh  away.  He  has  the  bread  of  life, 
and  feeds  on  it  in  his  heart  by  faith  with  thank'sgrving\ 
He  is  silently  and  unostentatiously  happy,  neither  court- 
ing the  notice  of  the  world,  nor  regarding  its  unjust 

0  2 


}62  CHRISriAN   PHILOSOJ^nr. 

censure.  He  is  particularly  careful,  that  no  ill-treat- 
ment shall  cause  him  to  violate  the  law  of  chai'ity.  His 
chief  concern  is  to  bear  and  yet  forbear;  to  be  rather 
than  to  seem  good. 


SECTION  XLI. 


Affected  Sanctity^  Demureiiess^  Canting^  Sour?ies8^  Ceri" 
soriousnessj  ignorant  and  illiterate  Preaching^  no  marks 
of  a  State  of  Grace^  but  contribute  to  bring  the  whole 
Doctrine  of  Divine  Energy  into  Contemfit^  and  ta 
disuse  Infidelity^ 

JjlELIGION  is  lovely.  Her  voice  is  melodi- 
ous, and  her  aspect  delightful.  How  has  she  been  de- 
formed !  She  has  been  taught  to  utter  jargon  with  the 
hoarse  croaking  of  the  portentous  raven,  or  to  scream 
with  the  terrific  bowlings  of  the  bird  of  niglit.  Her 
face  has  been  changed  from  the  face  of  an  angel  to  a 
gorgon's  head,  surrounded  with  snakes.  She  has  been 
rendered  a  bugbear,  terrifying  all  who  approach  her, 
instead  of  a  gentle  nursing  mother,  inviting  wretched 
mortals  to  her  fostering  bosom,  by  the  tenderest  blan- 
dishments of  maternal  love. 

Men  of  natural  sense,  improved  by  a  learned  educa- 
tion, and  polished  by  all  the  elegancies  of  cultivated 
life,  have  turned  from  her,  thus  disguised  as  she  ap- 
pears, with  disgust  and  horror.  They  have  devoted 
themselves  to  a  seducing  philosophy,  and  left  religion 
thus  disfigured,  to  the  gross  vulgar,  whom  they  errone- 
ously conceived  were  naturally  attached  to  the  horrors 
of  a  cruel  and  gloomy,  as  well  as  a  silly,  superstition. 

Is  it  not  desirable  to  vindicate  Christianity  from  such 
dishonour?  to  shew  that  her  most  important  doctrine. 


CHRISflAN    PHJLOSOPIir.  163 

the  doctrine  of  divine  energy,  leads  to  every  disposition 
that  is  gentle,  amiable,  and  beneficent;  that  it  exalts, 
refines,  and  mollifies  the  human  bosom;  and  while  it 
kindles  a  lively  and  pleasant  hope  of  future  felicity,  im- 
proves every  real  enjoyment  of  the  present  life  ?  Such 
a  representation,  and  it  certainly  is  a  just  one,  must 
invite  every  man,  who  feels  duly  for  himself  or  others, 
within  the  Christian  pale. 

The  spirit  is  a  spirit  of  truth,  and  therefore  must  be 
adverse  to  all  affectation  of  sanctity,  all  studied  severity 
of  aspect  and  demeanour,  intended  only  to  excite  ex- 
ternal respect,  and  to  impress  on  the  spectators,  oftea 
for  the  sake  of  interest,  as  well  as  from  vanity,  an  idea 
of  spiritual  pre-eminence.  The  Spirit  is  a  loving  spirit, 
and  therefore  very  unlike  that  of  the  sour,  censorious 
pretenders,  who  condemn  all  innocent  amusements,  and 
think  none  capable  of  divine  favour  but  themselves,  and 
those  who  entertain  their  sentiments  on  points  perfectly 
indifferent  in  the  sight  of  Gcd,  and  of  every  reasonable 
man.  The  Spirit  is  a  spirit  of  wisdom,  which  imphes 
a  due  degree  of  knowledge  and  abihty  for  every  under- 
taking we  voluntary  engage  in,  and  therefore  cannot 
approve  the  preaching  of  illiterate  persons,  who  are 
imacquainted,  not  only  with  the  languages  in  which  the 
scriptures  are  written,  but  often  with  their  ov*^n;  who 
are  fitter  to  be  catechumens  than  catechists;  to  sit 
at  the  feet  of  Gamaliel,  than  to  usurp  his  chair.  Learn- 
ing may  not  be  requisite  in  the  pious  hearer,  but  is  cer- 
tainly so  in  every  one  who  assumes  the  ofiice  of  an  in- 
structor. He  is  not  an  honest  man,  who  professes  and 
is  paid  to  instruct  others,  without  having  exerted  him- 
self to  the  utmost  to  procure  a  competent  store  of 
knowledge.  The  operations  of  the  Holy  Spirit,  accom- 
panying his  endeavours,  may  make  a  good  Christian  in 
his  private  capacity :  may  give  him  faith  and  knowledge 
sufficient  for  his  salvation ;  but  they  do  not,  since  the 


J  54  CHRIS'TlAN  PHILOSOPHT. 

time  of  the  apostles,  bestow  a  knowledge  of  languages, 
or  qualify  alone,  without  the  aid  of  human  learning, 
for  a  TEACHER  of  theology. 

The  annals  of  suicide,  if  any  such  there  were,  and 
the  registers  of  Bedlam,  might  bear  witness  to  the  mis- 
chiefs caused  by  fanatical  mechanics,  with  strong  pas- 
sions and  imaginations,  but  of  feeble  and  narrow  intel- 
lects, wildly  haranguing  weak  and  aged  men  and  women 
on  their  lost  state,  on  their  danger  of  eternal  damna- 
tion, and  a  thousand  other  most  awful  matters,  which 
at  once  puzzle  the  understandings,  and  dismay  the 
hearts  of  the  deluded  multitude.  True  Christianity 
shudders  at  the  sufferings  of  well  meaning  devotees, 
wantonly  inflicted  by  ignorant  zealots,  seeking  self- 
importance,  and  gratifying  the  pride  of  their  hearts,  as 
leaders  of  a  wretched  tribe,  whom  noise  and  high  pre- 
tensions collect  easily  in  every  populous  city,  and  in 
every  poor  neighbourhood,  where  the  necessity  of  con- 
stant manual  employment  for  the  means  of  subsistence 
precludes  all  contemplation,  and  the  improvement  of 
judgment  that  might  result  from  it. 

In  compassion  to  these  people,  who  deserve  every 
assistance,  because  they  certainly  intend  every  thing 
that  is  good,  though  they  do  and  suffer  great  evil, 
through  defect  of  judgment,  I  wish  the  regular  clergy, 
both  of  the  established  and  dissenting  church,  to  feed 
them  with  the  food  in  which  they  delight—the  heavenly 
majtina,  the  doctrine  of  grace.  There  is  no  doubt  but 
that  many  of  them  do  so  occasionally;  but  I  submit  it 
to  them  whether  it  ought  not  to  be  a  leading  and  prin- 
cipal topic  in  every  discourse  inculcating  morality.  I 
beg  leave  to  suggest  that  evangelical  preaching,  in 
which  the  doctrine  of  divine  energy  must  always  make 
a  very  considerable  part,  w^ould  keep  their  congregations 
from  wandering  after  men,  who  have  no  other  qualifi- 
cation for  preaching  but  zeal,  real  or  pretended  ]  zeal 


'  CHRISriAN  PHILOSOPHT,  165 

without  knowledge,  or  a  knowledge  confined,  superfi- 
cial, and  unaccompanied  with  general  charity  or  sound 
discretion.  With  al]  their  defects,  they  do,  however, 
preach  the  doctrine  of  grace.  The  people  know  this  to 
be  the  genuine  doctrine  of  the  gospel,  and  therefore 
they  flock  by  tens  of  thousands  to  he^r  it,  regardless  of 
the  barbarism  of  the  self-appointed  orator,  who  leaves 
the  loom  and  the  last  for  the  pulpit. 

The  pearl  of  great  price  they  estimate  highly,  how- 
ever rudely  it  may  be  set;  but  how  much  more  would 
they  prize  it,  if  it  weie  set,  adequately  to  its  immense 
value,  in  the  purest  gold,  by  the  hand  of  a  master?  If 
men  of  sound  and  extensive  learning,  of  true  taste  and 
eloquence,  were  to  recommend  it,  with  all  the  beauties 
of  proper  language,  the  field-preacher  w^ould  rant  in 
solitude  and  the  tabernacle*  would  be  as  empty  as  most 
of  the  parish  churches  in  London.  To  them  I  refer 
the  inquirer,  who  wishes  to  know  hov/  little  the  most 
decent  and  studied  discourses  on  morality,  or  practical 
religion,  avail  to  attract  the  people.    Let  him  leave  a 

*  When  one  sees  the  multitudes  that  throng  certain  taberna- 
cles, where  very  weak  men  hold  forth  with  scarcely  any  appar€;nt 
recommendation  but  effrontery,  one  is  almost  tempted  to  say  on 
the  occasion,  "  God  hath  chosen  the  fooUsh  things  of  this  world' 
<*  to  confound  the  wise ;  and  God  hath  chosen  the  weak  things  of 
**  the  world  to  confound  the  mighty,  that  no  flesh  might  glory  ia 
<*  his  presence."     1  Cor.  i.  27. 

These  things,  says  the  haughty  court  divine,  are  calculated  for 
the  meridian  of  the  vulgar.  But  let  us  hear  Erasmus:  ♦*  HaCj  inr 
**  quatriy  Plebeia,  si  pnestarent pro  sua  sorte  principes,  si  in  con" 
**  cionibus  inculcarent  sacerdotesj  si  piicris  ifistillarent  liidimagistri, 
**  potius  quam  erudita  illa***;  non  sic  perpetids  pcne  bellis 
*•  tumultuaretur  undiqiie  res  Christianitf  non  taniy  ins ano  studio  p^ 
**  fa^  nefasqiie  coiigerendi  di'oitias  ferverent  omnia;  7ion  tot  Utibiis 
<*  ubique  perstreperent  sacra  pariter  ac  prof  ana.  De?iique  non  titula 
**  tantum  et  ceremoniis  dijfercmus  ah  hts  qui  Christi  Philoscj)hiaai 
*•  ngn  projitentur^^ 


166  CffSISflAN  PHILOSOPHT* 

while  his  books  and  library,  and  read  the  volume  of 
real  life.  We  have  had  enough  of  words,  enough  of 
systems,  enough  of  controversy ;  let  us  study  and  teach 
what  is  really  and  efficiently  useful  to  the  mass  of  the 
people,  what  improves  human  nature,  renders  life  as 
comfortable  as  the  condition  of  humanity  will  admit, 
and  opens  a  pleasing  prospect,  (when  life  must  be  relin^ 
quished,)  beyond  the  grave. 


SECTION  XLII. 


Bishoji  Lavington's  Opinion^  respecting  the  Extrava- 
gancies and  Follies  of  fanatical  Preachers^  and  Pr  ex- 
tenders to  the  8pirit. 

«  Wherever  I  find  great  stress  laid  upon 
^^  some  imaginary,  insignificant,  or  unintelligible  pccu- 
<'  liarities ;  the  word  of  God  turned  into  a  conjuring- 
"  book;  the  divine  ordinances  either  lightly  esteemed, 
"  or  imputed  to  the  devil ;  good  works  either  under- 
"  valued  or  trodden  under  foot;  wild-fire  dangerously 
"  tossed  about,  instead  of  that  light  which  came  down 
"  from  heaven;  puffing  pretentions  to  extraordinary 
"  revelations,  inspirations,  usurping  the  name  of  the 
<'  Holy  One ;  with  personal  conferences  with  God,  face 
"  to  face ;  enthusiastic  ranters,  comparing  themselves 
"  v/ith  prophets  and  apostles,  if  not  with  Christ  himself; 
"  the  most  wild  and  extravagant  behaviour,  the  phren- 
"  zies  of  a  disturbed  brain,  or  deluded  imagination,  the 
"  effects  of  fits,  of  a  weak  head,  or  diseased  body,  all 
''  turned  into  so  many  tests  and  marks  of  saintship ; 

"the    SPIRIT     OF    PRIDE     AND    VANITY    poSSCSsiug    the 

*'  leaders;  a  spirit  of  envy,  rancour,  broils,  and  im- 
<'  placable  animosities,  dashing  each  other  in  pieces  j  a 


tHRISflAN   PHILOSOPHT.  167 

*^  Spirit  of  bitterness  and  uncharitableness  towards  the 
"rest  of  mankind;  a  progress  through  immorality^ 
"  scepiicism^  infidelity,  atheism,  through  spiritual  deser- 
"  tions,  DESPAIR,  and  madness,  made  the  gate  of  per- 
"  fection ;  an  imaginary  nenv-birth  to  be  brought  to  pass 
^'  by  means  of  real  tortures,  of  some  of  the  most 
"  exquisite  pangs  and  sufferings  that  can  afi'ect  human 
"nature; — I  say,  where  these  are  found,  and  many 
"  more  equally  horrible,  one  may  easily  discern  a  wide 
"  difference  between  such  a  diofiensation  and  genuine 
^^  religion;  as  well  as  the  bungling  hands  that  are 
"  substituting  the  former  in  the  place  of  the  othei%  One 
'^  may  easily  see  what  strangers  such  inconsistent  ram- 
"  biers  must  be  to  the  true  devotion,  as  well  as  the 
"  COMFORTS  of  a  sedate,  composed  piety;  to  a  firm  be- 
"  lief  of  our  Maker  and  Redeemer,  and  a  constant  reli- 
"  ance  upon  Providence;  to  a  steady  course  of  sincere, 
"  habitual,  and  unaffected  religion ;  to  the  cherishing  of 
'"  a  warm  love  of  God  in  the  heart,  and  well-tempered 
^'  zeal  for  the  truths  of  his  inspired  word;  and  all  this 
*'  PROVED  by  the  love  of  our  neighbour ;  to  a  general 
"  observance  ^nd  attendance  on  the  means  of  grace, 
"  and  a  well-grounded  hope  of  glory." 

From  the  wretched  follies  of  fanatics,  the  mind  turns 
with  complacency  to  the  gentle  benignant  Spirit  which 
guided  a  bishop  Wilson,  a  Watts,  a  Doddridge,  a  Nel- 
son and  a  Home.  .  Such  men  do  honour  to  the  doctrine 
of  grace,  and  rescue  it  from  the  contempt  under  which 
it  has  fallen  through  the  extravagance  of  weak  devotees, 
and  the  unhafipy  ingenuity  of  scholastic  theologists,  ex- 
plaining away,  to  shew  their  skill,  the  strongest  expres- 
sions of  holy  scripture. 


168  CHRISfJAN  PRILOSOPHT. 


SECTION  XLIII. 


Pride  the  great  Obstacle  to  the  general  Recejition  of  the 
Gosfiel  of  Grace* 

J\.  PROUD,  turbulent,  and  vindictive  spirit  is 
utterly  incompatible  with  the  spirit  of  Christianity ;  but 
a  proud,  turbulent,  and  vindictive  spirit  constitutes  what 
is  called,  in  the  world,  a  man  of  honour;  and  who  can 
aspire  at  the  distinctions  and  rewards  which  the  world 
has  to  bestow,  without  aspiring  at  the  character  of  a 
man  of  honour — without  zealously  maintaining  it,  in 
defiance  of  all  which  the  scriptures  have  taught  us  to 
consider  as  the  will  of  God?  No  wonder,  then,  that 
the  genuine  gospel  the  Spirit,  which  is  first /zwre  then 
peaceable^  gentle,  and  easy  to  be  entreated,  should  be 
utterly  neglected  by  those  who  are  more  solicitous  about 
the  opinion  of  a  few  weak  and  wicked  mortals  like  them- 
selves, than  about  all  that  Christianity  promises  or 
threatens;  who  regard  neither  God  nor  man,  when 
their  own  self-efitimation  is  in  the  smallest  degree  depre- 
ciated. Submission  of  the  temper  and  understanding, 
^vhich  is  necessary  for  the  reception  of  that  evidence 
of  Christianity  which  the  Holy  Ghost  affords,  is  con- 
sidered as  contemptible  meanness,  by  those  who  are 
full  of  themselves,  and  live  only  to  Jlatter,  for  the  sake 
of  being  re-fiattered,  in  the  circles  of  self-idolizing 
vanity. 

The  doctrine  of  a  participation  with  the  divine  nature, 
conceded  by  Heaven  to  the  faithful  and  pious  of  low 
degree^  is  highly  mortifying  to  those  who  think  the  per- 
fection of  human  nature  consists  in  civil  nobility,  in 
blood,  or  in  titles  conferred  by  an  earthly  monarch.  He 
who  shares  the  divine  nature,  who  is  favoured  with  an 
emanation  of  Deity,  is  truly  ennobled;  for  his  very 


cnBISriAN'   PHltOSOPHr.  169 

nature  is  exaltttd  above  the  ordinary  rank  of  humanity ; 
and  according  to  the  gospel,  he  is  become  the  living 
temple  of  the  Holy  Ghost.  That  a  poor  man,  such  as 
were  the  apostles,  and  such  as  are  many  true  Christians 
in  the  present  day,  should  possess  a  nature  raised  above 
whatever  earthly  honours  can  bestow,  is  a  doctrine  olTen- 
sive  to  all  who  have  been  taught  to  consider,  as  the  chief 
good  of  man^  the  gratification  of  the  pride  of  life^ 

Scholars  also,  deep  mathematicians,  metaphysicians, 
and  logicians,  feel  a  sentiment  of  scorn,  w^hen  they  are 
told  that  a  plain,  simple,  humble  peasant,  whose  mind 
is  rightly  disposed,  may  receive  a  portion  of  divine  illu- 
mination, which  shall  contribute  more  to  sound  wisdom, 
and  consequently  to  happiness,  than  all  their  minute  and 
laborious  disquisitions,  Philosophy, towering,  like  Icarus, 
on  wings  made  by  the  art  of  man,  to  the  clouds,  looks 
down  with  contempt  on  Religion,  who  associates  with 
ignorant  wretches,  distinguished  by  humility  of  rank  as 
much  as  by  humility  of  disposition.  Philosophy  leaves 
the  company  of  a  personage  so  mean,  and  frequently 
passes  from  a  contempt  of  her,  to  downright  hatred  and 
enmity*. 

Thus  pride  is  a  chief  obstacle  to  the  reception  of  the 
doctrine  of  evangelical  grace.  Pride  blinds  the  eyes  of 
the  understanding  against  the  evidence  of  the  Holy 
Ghost.  Pride  causes  hardness  of  hearty  a  quality  the 
most  odious  to  the  divine,  and  most  injurious  to  the 

♦  The  gentile  or  genteel  philosopher  too  often  hears  with  pain 
such  sentiments  of  Christianity,  as  those  of  Erasmus  in  the  fol- 
lowing passage : 

"  Existimo  purant  illam  Christi  philosophiam  non  aliunde 
^'foelicius  hauriri  quam  ex  evangelicis  librisy  qucttn  ex  apostolicis 
«'  Uteris;  in  quibus^  si  quis  pie  philosophetur,  orans  niagis  qudm 
•*  ARGUMENT ANS,  nihil  csse,  quod  ad  bominis  felicitatem,  nihil 
«*  quod  ad  ullam  hujus  vitce  functionem  ferttJieat,  quod  in  his  non  sit 
'*  traditum,  discusstim,  et  absolutumJ*  Erasmus. 

P 


170  tRRIflSAN  PHJLOSOPHr, 

human  nature.  It  teaches  us  to  behold  our  inferiors, 
not  only  as  not  of  the  same  flesh  and  blood  with  our- 
selves*; not  only  as  little  entitled  to  the  comforts  and 
advantages  of  this  life;  but  as  unworthy  of  partakings 
with  us  in  the  divine  favour,  and  the  happiness  of  a  glo- 
rified state.  The  doctrine  of  grace  is  considered  by  the 
men  of  the  world  as  too  great  a  leveller^  to  be  freely 
admitted  consistently  with  their  own  ideas  of  exclusive 
privileges,  or  of  worldly  policy  t«  It  must  therefore  be 
eriecl  down^  wherever  their  authority  can  prevail  j:. 

But  surely  their  objection  does  it  honour.  It  shews 
that  the  doctrine  is  favourable  to  the  whole  human  race; 
that  it  is  not  narrow,  partial,  unjust;  but,  like  the  Author 
of  all  good,  whence  it  flows,  accepts  not  the  persons  of 
men,  neither  regards  the  transient  and  petty  distinctions 
of  rank,  but  shews  favour  to  the  meek  and  lowly,  and  to 
all  that  are  good  and  true  of  heart,  whether  in  the  palace 
or  in  the  cottage. 

* "  Non  animos  et  corpora  nostra 

"  Materia  comtare  putat,  paribusqtie  Elementis*^  Juv» 

What !  cries  her  grace — are  then  the  sHvinisb  herd 
Made  of  such  flesh  and  blood  as  we  ? — absurd ! 
Are  souls  like  ours  to  vulgar  wretches  given  ? 
I  would  not  keep  such  company  in  Heaven. 

This  spirit  of  pride  is  apt  to  conceive  the  multitude,  the  canaille, 
that  is,  the  poor,  to  whom  the  Gospel  was  preached,  as  only  food 

FOR  POWDER. 

f  Yet  they  should  remember,  that  death  is  a  greater  leveller, 
and  one  whom  no  policy  or  power  can  escape. 

1  HoiM  can  ye  believe,  vjhich  receive  honour  one  of  another ? 
John,  V.  44. 

Men  lean  on  reeds,  when  they  rely  solely  on  each  other  for 
happiness  and  honour.  Indeed,  what  real  honour  can  one  poor 
lost  creature  receive  from  another,  who  is  exactly  in  the  same  coa- 
dition,  if  without  grace? 

Whatsoever  ye  do,  do  all  to  the  glo»y  of  God,    1  Cor.  10. 


CHRISflAN  PHILOSOPHn  171 

Take  comfort,  ye  poor  and  despised  brethren;  for 
God,  by  his  gospel,  has  promised  to  bestow  on  you 
riches  and  honours,  dm^able  as  they  are  solid,  and  such 
as  no  earthly  power  can  confer  or  alienate :  and  would 
to  Heaven  that  they,  who  trust  in  v/orldly  riches  and 
honours,  could  but  behold  it  in  a  true  light,  their  real 
poverty  and  dishonourable  state,  when  destitute  of  grace, 
or,  in  other  words,  the  favour  of  the  Almighty  Sove- 
reign, the  Lord  of  Lords,  and  the  King  of  Kings*. 


SECTION  XLIV. 

T/ie  universal  Prevalence  of  the  Holy  Sjiirit — the  Genuine 
Gr^ace  of  the  Gospel — highly  conducive  to  the-Hap/wiess 
of  CIVIL  SociETr^  as  well  as  of  Individuals. 

xT  alvvays  appeared  to  me  an  absurdity,  that  men 
should  act  in  their  corporate  capacity  on  such  principles 
as,  in  their  individual  and  private  state,  they  would  deem 
profligate.  Public  acts  are  the  acts  of  private  men ;  and 
wherever  public  acts  are  immoral,  it  may  be  concluded, 
that  those  who  sanctioned  them  in  a  body,  are,  as  sepa- 
rate members,  insincere  friends  of  virtue,  and  hypocri- 

*  Kescit  religio  nostra  penonas  accipere,  nee  conditioner  bominum, 
sed  anlmos  inspicit  singulorum.  Ser^um  ac  nobllem  de  moribus  pro- 
nunclat.  Sola  apud  Deum  libertas  est  nan  ser^virepeccatis.  Summa 
apud  Deus  est  nobilitas  clarum  esse  virtutlbus. 

Hieronymus  ad  Celantiam,  Ep.  14. 

Greg.  Naz.  in  Orat.  11. 

fty^^e;.  Idem,  in  Orat.  23. 


172  CHRJSriAN  FHILOSOPHT. 

tical  professors  of  religion.  Offensive  war,  and  treache- 
rous violation  of  the  most  solemn  treaties,  could  never 
be  countenanced  by  whole  nations  of  Christians,  if  the 
individuals  were  actuated  by  the  sentiments  of  true 
Christianity. 

It  has  been  said,  that  we  are  not  to  look  for  the  effects 
of  Christianity  in  national  acts  or  public  councils.  Why 
not?  are  they  not  men  and  Christians,  who  perform 
national  acts,  and  compose  public  councils?  When  a 
man  gives  a  vote  for  any  public  measure,  or  advises  the 
supreme  magistrate,  does  he  drop  the  Christian  in  the 
voter  or  the  counsellor?  Common  sense  revolts  at  the 
idea  of  the  same  men's  renouncing  their  identity,  split- 
ting themselves  into  several  characters,  and  acting  in 
one  inconsistently  with  their  most  serious  duties  and 
solemn  engagements  in  another,  which,  at  the  same 
time,  they  profess  zealously  to  support.  Misery  unut- 
terable arises  to  the  human  race,  from  this  duplicity. 
The  sanctity  assumed  in  one  character  throws  a  false 
glare  and  varnish  over  the  villainy  practised  in  the  other, 
and  makes  it  pass  current  by  authority. 

A  man  who  is  a  real  Christian,  not  a  political  con- 
formist only,  will  be  a  Christian  in  his  public  conduct, 
as  well  as  in  his  private.  He  will  be  a  Christian  states- 
man and  member  of  parliament,  no  less  than  a  Chris- 
tian father,  husband  and  neighbour. 

Now,  no  man  is  a  Christian  in  name  only,  when  his 
Christianity  arises  from  the  operation  and  evidence  of 
the  Holy  Ghost.  His  very  heart  is  converted.  The 
whole  man  is  renewed.  He  is  no  longer  a  proud,  selfish, 
cruel  being,  greedily  seeking  his  own  fancied  gra- 
tification, at  the  expence  of  other  men's  happiness,  but 
guided  in  all  his  conduct  by  the  sentiment  of  love.  The 
law  of  kindness  governs  all  his  actions.  His  wisdom  is 
gentle;  and  he  uses  pov/er,  if  h^  possesses  it,  in  imita^ 


CHRIS1*XAN    PHILOSOPHT.  173 

tion  of  the  all-powerful  being  above,  in  diffusing  bles- 
sings to  all  who  are  within  the  sphere  of  his  influence. 

Suppose,  then,  kings,  and  rulers  of  all  descriptions, 
under  the  benign  operation  of  the  Christian  spirit,  and 
consequently  firm  believers  and  defenders  of  Christiani- 
ty. Unnecessary  wars  immediately  cease.  The  pro- 
phecies of  Isaiah  are  accomplished.  Swords  and  spears 
are  converted  into  pruning-hooks  and  plough-shares. 
The  lion  dandles  the  lamb,  without  an  inclination  to 
devour  it. 

The  people,  feeling  the  blessings  of  such  govern- 
ment, and  actuated  by  the  gentle  aifections  of  charity, 
become  cordially  attached  to  it,  and  to  each  other. 
Universal  tranquility  reigns.  The  whole  society,  both 
the  governed  and  governing,  co-operate  in  adding  to  the 
comforts  and  diminishing  the  evils  of  life ;  piety  to  God, 
and  love  to  man,  display  the  vital  efficacy  of  the  gospel, 
and  prove  that  it  is  not  a  cunningly  devised  fable,  in- 
vented by  priests  for  the  support  of  kingly  power,  but 
the  lively  energy  of  God,  actuating  the  human  bospm, 
and  restoiing  man  to  that  perfection  of  nature  by  the 
second  Adam,  which  was  lost  by  the  disobedience  of  the 
first  in  Paradise. 

The  truest  patriotism,  therefore,  is  to  revive  or  dif- 
fuse genuine  Christianity;  to  teach  men  to  seek  and  to 
find  the  grace  of  God  through  Christ  Jesus.  This  is 
the  philosophy  which  should  be  taught  from  the  chairs 
of  our  universities,  and  the  pulpits  of  our  churches. 
It  would  not  then  fall  to  the  illiterate  and  fanciful  me- 
chanic, who  often  disgraces  it,  not  only  by  ignorance 
of  all  other  science,  but  too  often  by  a  violence  of  pas- 
sion and  malignity  of  temper,  which  seem  to  evince 
that  he  does  not  possess  what  he  so  warmly  recom- 
mends to  his  audience. 

Christianity  is  so  far  from  unfitting  man  for  society, 
as  tlie  caUimniators  have  said,  that  its  graces  and  vir- 

y  2 


174  CHRISrixlN  PHILOSOPffr, 

tues  are  peculiarly  social.  It  teaches  every  thing  that 
is  just  and  kind.  It  is  the  false,  mistaken,  hypocritical, 
and,  above  all,  the  political  Christianity,  which  has 
been  the  cause  of  mischief  and  misery.  This  has  ever 
been  used  as  a  cloak  for  maliciousness.  But  where  the 
Spirit  of  God,  the  living  gospel  of  immediate  grace, 
goes  hand  in  hand  with  the  written  gospel,  there  every 
thing  lovely,  friendly,  and  beneficial,  is  the  natural  and 
unavoidable  result.  The  root  is  good,  and  the  fruit 
delicious  and  salubrious  in  the  highest  degree.  May 
the  tree  spread  its  umbrageous  branches  over  the  land, 
and  all  the  people  take  refuge  and  seek  solace  under  its 
expanded  foliage!  The  throne  that  is  established  in 
righteousness  is  fixed  on  the  rock  of  ages;  and  the 
people  who  have  the  Lord  for  their  God  and  King, 
$liall  never  know  the  woes  of  captivity  and  desolation. 

Christian  philosophy  purifies  society  by  purifying 
the  fountain  of  all  human  actions,  the  heart  of  man* 
Heathen  philosophy  often  consists  of  nothing  more  than 
Jine  sayings^  pleasing  to  the  imagination,  but  leaving 
the  heart  uninfluenced  and  the  conduct  un  reformed. 

Some  of  those  heathens,  who  wrote  the  finest  moral- 
ity, it  is  well  known,  practised,  and  even  obliquely  re- 
commended with  all  the  charms  of  wit  and  eloquence, 
vices  which  deorrade  man  below  the  brute. 


SECTION  XLV. 

Of  IlclinesS'^its  true  Meaningyand  absolute  JVecessity. 

X-<ET  a  man's  mind  be  holy,  and  he  will  not  doubt 
one  moment  of  the  truth  of  Christianity.  It  is  not  enough 
that  it  be  learned  or  sagacious ;  it  must  be  holy  ;  and 
then  the  more  learned  or  the  more  sagacious,  so  much 


CHRISfJAN   PHlLOSGPnr,  175 

the  more  firmly  will  its  belief  be  fixed,  and  so  much 
the  better  enabled  to  extend  the  faith.  Bacon,  Boyle, 
Locke,  Newton,  Milton,  Addison,  Lord  Chief  Justice 
Hale,  possessed  intellects  as  vigorous  as  ever  fell  to  the 
lot  of  human  beings ;  but  they  were  educated  Jdously  as 
well  as  learnedly,  according  to  the  manners  of  their 
times.  They  lived  holily;  the  Spirit  of  Grace  took  early 
possession  of  their  hearts,  and  they  became  not  only 
believers  but  defenders  of  the  faith.  Not  to  their  learn- 
ing, but  to  their  holiness,  be  the  glory.  They  saw  God 
by  the  eye  of  faith,  not  of  philosophy. 

There  is  one  qualification,  without  which  we  shall 
never  be  admitted  to  the  favour  of  God,  or  to  celestial 
felicity  in  the  mansions  of  future  glory,  and  it  is  holi- 
ness: without  this,  we  read,  no  man  shall  see  the  Lord. 
Follow  PEACE  with  ALL  TYieri^  and  holiness^  without  which^ 
no  man  shall  see  the  Lord** 

No  words  can  be  plainer,  and  more  express  than 
these*  A  question  naturally  arises  in  the  mind  of  every 
thinking  man,  in  what  consists  this  quality,  which  is  in- 
dispensably necessary  to  securing  the  beatific  privilege 
of  enjoying  the  divine  presence?     What  is  holiness? 

The  excellent  Joseph  Mede  informs  us,  that  "  sanc-^ 
"  tity^  or  holiness,  imports  discrimination^^ — or  distinc- 
"  tion  from  other  things  by  way  of  exaltation  and  pre- 
^'  eminence. "t 

God  himself  is  originally,  absolutely,  and  essentially 
holy;  man,  only  by  communication. 

*  Heb.  xii.  14. 

f  Thus  Kimchi,  on  Isaiah,  Ivi.  2. 

«<  To  sanctify  the  sabbath,  is  to  separate  it  from  other  days." 

•*  Because  all  words  of  sanctity  import  a  thing  separated  from 
«*  other  things  by  way  of  pre-eminence  or  excellency." 

Joseph  Mede. 


17^6  CHRIS'flAN   PHILOSOPHr^ 

Holiness  I  therefore  understand  to  be  that  state,  m 
which  God  vouchsafes  to  man  his  holy  spirit,  and 
discriminates  him  from  those  who,  rejecting  his  offers 
of  grace,  presumptuously  adhere  to  the  world  and  its 
vanities;  who  neglect  religion  entirely,  and  who  live 
without  God  in  the  world,  despisers  of  his  grace.  To 
be  holy,  is  to  be  i^fined,  by  the  Spirit  of  God,  from 
the  corruptions  of  the  world ;  to  be  aefiarated  from  sin 
and  impurity,  like  the  metal  from  base  alloy* 

He,  therefore,  who  would  see  the  Lord^  must,  by  obc' 
dience,  seek  the  manifestation  of  the  Spirit,  by  prayer 
obtain  the  divine  assistance,  and  thus  be  admitted  to  a 
participation  of  the  divine  nature:  according  as  his 
niviNE  POWER  hath  given  unto  us  all  things  tliat  pertain 
vnto  life  and  godliness^  through  the  knowledge  of  him  that 
hath  called  tis  to  glory  and  virtue;  whereby  are  givers 
unto  us  exceeding  great  and  precious  promises^  that  by^ 
these  we  might  be  partakers  of  The  divine  nature^ 
having  escaped  the  corruption  that  is  in  the  world 
through  lust*. 

The  happy  state  of  holiness  constitutes  the  true  dig- 
nity of  human  nature.  This  at  once  purifies  and  ele- 
vates it.  The  man  who  possesses  it,  enjays  this  world 
with  calm  complacency,  whMe  he  rises  superior  to  it^ 
and  hopes  for  a  better  ia  reversion.  He  acts  rightly, 
yet  never  rigidly ;  he  always  temf>ers  justice  with  kind- 
ness and  mercy ;  his  whole  behaviour  is  gentle,  flowing 
from  an  internal  principle  of  benevolence.  The  fear  of 
God  and  the  love  of  man  operate  on  his  heart  as  the 
main  springs  of  all  his  activity.  To  express  his  con- 
duct in  scripture  language,  he  does  justice,  loves  mercy,, 
and  walks  humbly  with  his  God. 

Behaviour  thus*  amiable  and  beneficent  is  the  surest 
proof  of  holiness.     Great  pretensions,  sanctimonious. 

♦2^Pet.  i.4 


CMRISl'IAN   PHILOSOFMr.  YT7 

deportment,  a  rigid  observance  of  external  ceremonies, 
and  a  pertinacious  adherence  to  particular  doctrines, 
are  all  consistent  with  an  unholy  state,  with  self-deceit, 
and  with  hypocrisy.  But  he  who  is  kindly  aficctioned 
to  his  fellow-creatures  with  brotherly  love;  he  who  is 
unost^ntatiouslii  pious,  and  displays  the  fruits  of  the 
Spirit  by  good  works,  he  can  entertain  little  doubt  of 
SEEING  God;  seeing  the  truth  of  his  word,  and  enjoy- 
ing his  presence  in  the  living  temple  of  his  heart,  thus 
consecrated  by  the  influence  of  the  Holy  Ghost. 

A  delightful  serenity  attends  that  state  of  holiness, 
which  arises  from  an  humble  confidence  in  God;  such 
as  would  render  it  devoutly  to  be  wished  for,  if  its  con- 
sequences extended  only  to  the  pleasurable  enjoyment 
of  this  life.  It  causes  our  journey  to  resemble  a  pas-, 
sage  through  those  charmmg  countries,  where  the  air 
is  genially  soft,  the  sky  clear,  and  the  prospect  varie- 
gated with  every  beauty  of  nature.  The  cold^  shiver^ 
ing,  self-dependent  mortal,  who  walks  through  the 
world  all  solitary,  who  has  not  God  for  his  friend  and 
companion,  may  be  compared  to  the  forlorn  savage, 
prowling  for  prey  far  from  the  solar  be^im,  in  tlie 
regions  near  the  pole.  How  would  he  rejoice  in  the 
warm  sunshine  and  sv/eet  serenity  of  an  Italian  climate ! 


SECTION  XLVI. 
Of  a  good  Heart* 


T, 


HE  most  desirable  treasure  vrhich  a  human 
being  can  possess,  whether  he  has  regard  to  his  own 
happiness  or  lo  those  around  him,  is  a  good  heart. 
In  every  situation,  and  under  ail  circumstances,  this 
will  furnish  a  store  of  sweets  which  the  wicked  cannot 


lyS  CHRISriAN  PHILOSOPirr. 

obtain ;  and  delicious  though  it  is,  would  not  relish,  so 
vitiated  is  their  taste.  A  good  heart  communicates 
liberally  the  pleasures  it  enjoys;  blessed  or  blessing  in 
every  emotion. 

But  what  constitutes  a  good  heart?  The  grace  of 
God  operating  upon  it*  The  mild,  gentle,  healing 
spirit  of  the  gospel;  or,  to  use  the  language  of  scrip- 
ture, the  UNCTION  of  the  Holy  Ghost,  molHfying  its 
hardness,  and  preserving  it  from  corruption*.  This  it 
is  which  forms  a  good  heart,  and  a  good  heart  is  a  land 
of  Canaan  to  itself,  a  land  flowing  with  milk  and  honey. 

All  the  irascible  passions  are,  in  their  excess,  diabo- 
lical. They  are  the  fruitful  sources  of  misery.  They 
w^ould  unparadise  the  garden  of  Eden,  and  turn  the 
cheerful  light  of  Heaven  into  gloomy  darkness,  like  the 
shadow  in  the  valley  of  death.  There  is  in  the  world 
much  natural  evil ;  there  are  pains,  and  diseases  enough, 
to  wean  the  heart  from  the  immoderate  love  of  it;  but 
none  of  them  are  productive  of  wretchedness  so  great 

*  Beautiful  is  the  description  which  Laclantius  gives  of  the 
elFect  of  Christianity  in  meliorating  the  disposition.  I  will  tran- 
scribe his  words : 

"  Da  mihi  *virum,  qui  sit  iracu7idiiSf  maledicusy  effr(Rnatiis .-  pan- 
*^  cissimis  Dei  verbis  ta7n  placidutn  quam  o'oem  reddam.     Da  ciipi- 
*'  diiniy  avaruTfij  tenacem:  jam  tibi  eum  liberalem  dabo  etpecuniam 
**  suam  plenis  manibus  lai'gientem.     Da  crudelefn  et  sanguinis  appe- 
<<  tentem,'  jatn  in  veram  dementi atn  furor  ille  mutabitur.     Da  inr^^t 
*^  jiistuvrii  znsipie?item,  peccatorem:  continuo  et  cequiis  et  prudens  et 
«*  innocens  erit.    Uno  enim  Lavacro  malitia  omnis  abolebitur.    Tanta 
<*  Di VI N3e  SAPIENT ise  1)/*  e^f;  ut  in  hominis  pectus  diffusa ,   ma- 
*'^  trem  detictorumy  stultitiamy  uno  semel  inipetu  expellat ;  ad  quod 
"  efficiendum,  non  mercede,  non  lib) is,  non  iucubrationiaus  opus  est.'-^ 
**  Gratis  ist a  fiunty  facile t  citof  modo  pateaat  aures  et  pectu&;'> 
«<  SxVPiENTiAM  sitiat;  num  quis  bxc pbHosophorum  aitt  iinquam 
**  pr.estitit  aut prcestare potuit?^^  Lact.  Inst  Lib.  ii.  C.  26. 

Thus  appears  the  superiority  of  Christian  philosophy^ 
in  a  moral  view,  o\'^er  all  other  philosophy.  Lactantius  had  been 
^  heathen  philosopher,  and  speaks  experimentally. 


CMRIS'TIAN  PlIILOSOPIir.  IT9 

and  difficult  of  cure  as  the  malignant  passions  of  pride, 
envy  and  revenge.  These  estrange  man  from  man, 
and  convert  the  haunts  of  human  creatures  into  dens  of 
of  foxes  and  wolves.  Cheats,  calumniators,  robbers, 
murderers,  in  all  their  variety  and  degrees  of  flagitious- 
ness,  are  characters  naturally  flowing  from  hearts 
unsoftened,  unenlightened,  unhallowed  by  the  Spirit  of 
Grace. 

But  behold  the  Christian.  Gentleness  and  sweet- 
ness beam  from  his  eyes,  and  illuminate  his  counte- 
nance with  a  mild  lustre.  Good  humour  predominates 
in  all  his  demeanour.  He  has  no  concealed  rage  rank- 
ling in  his  bosom ;  he  has  no  sinister  and  selfish  views, 
under  a  studied  openness  of  countenance.  He  converses 
with  a  generous  frankness.  His  bosom  is  transparent. 
You  are  perfectly  safe  with  him.  He  will  serve  you,  if 
possible,  as  well  as  please  you ;  but  he  will  never  injure 
you  purposely,  or  give  you  the  smallest  pain.  He  feels 
complacency  in  all  the  good  he  sees  around  him,  and 
delights  in  augmenting  it.  His  treasure  is  within  him. 
His  interest  is  in  Heaven.  His  ambition  is  for  objects 
above  the  world ;  so  that  nothing  in  it  is  of  value  enough, 
in  his  estimation,  to  tempt  him  to  resign  the  tranquility 
of  innocence,  to  renounce  the  pleasures  of  a  friendly 
and  benevolent  disposition.  He  has  all  the  ingenuous 
simplicity  of  the  infantine  age,  and  you  delight  in  him, 
as  in  the  harmless  babe,  who  sports  around  you,  and 
expresses  his  pains  and  pleasures  according  to  the  die- 
Itates  of  uncorrupted  nature. 

Such  is  man,  when  his  natural  asperities  are  smooth- 
jcd,  and  his  inborn  bitterness  sweetened  by  the  benign 
operation  of  celestial  influence.  Compared  with  the 
mere  natural  man,  he  is  an  angel.  Is  it  not  desirable 
thus  to  raise  human  nature,  and  thus  to  improve  society; 
thus  to  render  the  earthly  existence  almost  an  anti- 
cipation of  what  our  imperfect  imaginations  picture 


180  CnmsTlJN    PHIL0SOPU7\ 

of  the  heavenly?  Heathen  philosophy  cannot  effect  it. 
Heathen  philosophy  is  confined  to  a  few,  in  comparison 
with  the  myriads  that  compose  the  great  mass  of  human 
beings:  who  weary  themselves  in  pursuit  of  happiness 
on  this  terraqueous  globe.  The  experiment  has  been 
tried  by  the  philosophers  of  all  ages,  and  failed.  But 
religion  can  effect  it.  Yet  what  religion?  A  religion 
founded  on  historical  faith,  and  heathen  mythology? 
No;  it  must  be  a  vital  religion — a  divine  influence  on 
the  heart,  which  is  plainly  promised  and  hnnounced  in 
the  glad  tidings  of  the  gospel.  This  is  the  true  ewan- 
gelion^  or  good  news*,  to  the  human  race-  It  is  authen- 
ticated by  the  written  gospel,  and  there  is  a  witness 
within  us  which  renders  it  unquestionable.  Happy 
they  who  have  obeyed  the  voice  which  commands,  say*- 
ing,  "  My  son,  give  me  thy  heart  l"t  When  the  heart 
is  devoted  to  Christ,  the  understanding  will  make  no 
resistance  to  his  doctrines,  but  humbly  acknowledge  the 
most  inexplicable  mysteries  to  be  above,  yet  not  contrary 
to  reason. 

*  What  NEWS  was  it  to  mankind  to  tell  them  what  Pythagoras, 
Socraties,  Epictetus,  Cicero,  and  many  others,  had  told  them 
before — the  expediency^ of  moral  virtue,  justice,  temperance,  for- 
titude ?  The  glad  tidings  were  the  announcing  the  comfort  and 
assistance  of  the  Holy  Ghost,  redemption,  pardon,  peace,  and 
the  resurrection.  This  was  an  euangelioriy  or  acceptable  message 
brought  from  heaven  by  him  who  had  the  spirit  without 
MEASURE*  (John,  iii.  34.)  Except  your  righteousness  exceed  tJjc 
righteousness  of  the  Scribes  and  Pharisees  j  ye  shall  in  no  case  enter 
into  the  kingdom  of  heaven.  Matth.  v.  20.  But  the  righteousness 
(or  morality)  of  the  heathens  was  that  of  the  Scribes  and  Phari- 
sees. It  was  the  righteousness  of  the  law,  not  of  the  gospel, 
f  Proverbs,  xxiii.  26. 


CHRISTIAN  PHJLOSOPHr.  181 

SECTION  XLVII. 

On  tJw  superior  Morality  of  the  Christian  Philosophy* 

JL  HE  operation  of  divine  grace  being  no  other 
than  the  melioration  of  our  hearts,  the  purifying  of  the 
very  fountain  of  our  actions,  it  must  of  necessity  lead 
to  the  practice  of  virtue,  or,  in  the  language  of  scrip* 
ture,  to  GOOD  w^oRKs.  It  is  a  gross  calumny  to  say 
that  the  true  doctrine  of  grace  is  unfavourable  to  moral- 
ity. It  inevitably  produces  every  thing  that  is  lovely 
and  useful  in  social  intercourse.  The  Holy  Spirit's 
residence  in  the  heart  is  inconsistent  with  vice  and 
malevolence.  It  requires,  indispensably,  both  personal 
purity  and  social  love:  and  they  who  endeavour  to 
obtain  it,  must  begin  and  persevere  in  the  practice  of 
every  moral  virtue. 

The  love  of  God  and  mankind  are  the  two  main 
springs  which  actuate  every  Christian,  who  is  regen- 
erated by  grace. 

The  love  of  God  was  not  enforced  by  heathen  philo- 
sophy. The  love  of  man  was  indeed  frequently,  though 
feebly,  recommended;  but  at  the  same  time,  many- 
dispositions  of  mind  were  held  honourable,  and  worthy 
of  cultivation,  which  are  often  inconsistent  with  the  love 
of  man.  Such  are  valour  in  offensive  war,  revenge,  love 
of  glory,  and  of  conquest. 

The  love  of  God  must  have  the  most  favourable  in- 
fluence on  moral  conduct ;  for  no  obedience  is  so  perfect 
as  that  which  arises  from  aifection.  It  is  the  alert, 
cordial,  sincere  obedience  of  a  dutiful  child  to  a  tender 
parent.  It  anticipates  his  will,  and  is  desirous,  in  its 
honest  zeal  to  please,  of  going  even  beyond  the  line 
prescribed  by  parental  authority. 


182  CHRJSriAN  PHILOSOPHr. 

And  what  is  the  love  of  God,  but  the  love  of  good- 
ness, purity,  rectitude?  Love  not  only  admires,  but 
endeavours  to  imitate,  the  object  of  its  affection.  The 
love  of  God,  therefore,  produces  a  conduct  as  godlike 
as  the  condition  of  infirm  humanity  can  admit.  Hence 
St.  John  says,  very  strongly  and  truly,  ''  This  is  the 
"  LOVE  of  God,  that  we  keep  his  commandments*.'* 
It  is  a  natural  and  unavoidable  consequence  of  loving 
the  supreme  perfection,  that  we  imitate  the  quaHties 
in  which  it  consists — purity,  justice,  mercy,  every  thing 
that  we  can  conceive  of  permanent  goodness  and  beauty. 
Such  is  the  first  hinge  of  Christian  morality. 

And  the  second  resembles  it,  in  its  benign  effects  on 
human  nature,  and  the  state  of  society. 

It  is  the  love  of  our  fellow-creature;  not  merely 
FRIENDSHIP,  which  is  often  founded  only  on  petty  in- 
terest and  mutual  amusement;  but  universal  philan- 
thropy, extending  even  to  enemies.  Every  man  under 
the  operation  of  this  liberal  affection,  is  considered  and 
cherished  as  a  friend  and  neighbour.  We  are  taught 
to  love  them  as  ourselves,  and  to  do  to  them  as  we  wish 
they  should  do  to  us. 

This  extensive  law  of  love  is  peculiar  to  our  law^- 
giver,  the  blessed  Jesus.  He  calls  it  a  new  command- 
ment. He  makes  it  the  distinguishing  characteristic  of 
the  gospel.  He  proposes  his  own  example,  to  enforce 
obedience  to  it.  "  This  is  my  commandment,"  says  he, 
"  that  ye  love  one  another  as  I  have  loved  youf." 

But  neither  the  love  of  God  nor  the  love  of  man  will 
exist  in  our  hearts,  in  a  due  degree  of  ardour  or  since- 
rity, without  the  divine  influence.  The  natural  man 
loves  the  world  and  himself  too  well,  to  admit,  what- 
ever he  may  pretend  or  profess,  affections  so  liberal, 
sublime,  and  disinterested.     He  loves  Mammon  more 

«  1  John,  v,  3.  t  J^i^  XV.  12. 


CffRISflAN  PHILOSOPHT.  183 

than  God;  and  as  for  the  love  of  his  fellow-ci*ea- 
tures,  he  wears  a  false  appearance  of  it,  a  studied 
politeness,  courteousness,  and  affability,  for  the  sake  of 
availing  himself  of  their  assistance  in  gratifying  avarice, 
ambition,  and  the  love  of  pleasure ;  but  he  hates,  envies, 
or  utterly  neglects,  all  who  contribute  neither  to  his 
sordid  gain,  nor  to  his  personal  gratification.  Grace 
alone  can  soften  and  liberalize  his  contracted  bosom. 
Grace  alone  can  render  him  sincerely,  secretly,  and 
impartially  virtuous;  and  the  best  Christian  is  the  best 
member  of  civil  society. 

Let  him  who  doubts  the  excellence  of  Christian 
morality,  read  our  Saviour's  sermon  on  the  mount, 
with  the  discourses  formed  upon  it  by  Blair*,  Blackall, 
and  other  great  divines  of  the  English  church.  He 
will  be  struck  with  its  pre-eminent  beauty  and  utility. 
Indeed  the  whole  body  of  English  sermons  founded  on 
the  gospel,  exhibits  a  system  of  morality  which  the 
world  never  saw  before,  and  which  would  never  have 
existed  without  the  evangelical  code.  I  earnestly  re- 
commend to  general  perusal  Bishop  Gastrell's  little 
book,  intitled.  Christian  Institutes. 


SECTION  XLVIII. 


The  true  Genius  and  Spirit  of  Christianity  productive  of 
a  certain  Tenderness  of  Conscience,  or  feeling  of  Rec^ 
titude^  more  favourable  to  right  Conduct^  than  any 
Deductions  of  unassisted  Reason^  or  heathen  Morality* 

xjl  man,  rightly  disposed  by  the  influence  of 
genuine  Christianity,  becomes  a  law  unto  himself,  in  all 
circumstances   and   situations.      A  divine    temper, 

*  James  Blair,  M.A.  President  of  William  and  Mary  College 
in  America. 


184  tHRJS'TlAN  PHJLOSOPHT. 

superinduced  by  divine  energy  on  the  heart,  produces 
right  conduct,  just  as  a  tree  grafted  with  a  kindly  scion, 
brings  forth  fruit  both  delicious  and  salutary,  under  the 
natural  operation  of  showers  and  sunshine. 

A  true  Christian  has  constantly  impressed  upon  his 
mind  a  sense  of  God's  presence,  and  a  conviction  that 
he  is  responsible  to  his  Father  in  heaven  for  all  his  con- 
duct. This  keeps  him  in  awe,  mixed  with  love.  He 
fears  to  do  wrong,  not  with  a  servile  fear,  but  an  affec- 
tionate reverence  for  his  all-powerful  friend,  who  has 
shewn  him  great  favour,  and  at  the  same  time  required, 
in  return  for  it,  obedience  to  his  injunctions,  as  a  condi- 
tion of  his  continuance.  He  loves  God  from  his  heart; 
an  affection,  which  comprehends  in  it  the  love  of  every 
thing  that  is  good  in  moral  conduct,  every  thing  pure 
and  holy  in  his  own  person,  every  thing  beneficent  to 
society. 

The  residence  of  the  Holy  Ghost  in  the  (Christian's 
heart  increases  his  moral  sensibility.  He  sees  with 
greater  acuteness  the  good  and  beautiful*  in  behaviour; 
he  feels  with  additional  vivacity  the  emotions  of  benevo- 
lence. It  gives  him  pain,  it  does  violence  to  his  very 
nature,  thus  sublimed,  to  act  basely,  unjustly,  unkindly. 
He  knows  that  the  divine  principle  within  him  will  not 
inhabit  a  polluted  shrine;  but  will  take  off^encef  and 
depart,  if  the  temple  be  profaned  by  immorality. 

Casuistry,  or  long  and  abstruse  reasonings  on  the 
moral  fitness  or  unfitness  of  actions,  are  totally  unne- 
cessary to  the  man  whom  the  heavenly  teacher  has 
instructed.  His  determinations  admit  not  such  cold 
delay  or  doubtful  hesitation.  His  heart  turns,  like  the 
needle  to  the  pole,  with  tremulous,  yet  certain  propen- 
sity, to  the  point  of  rectitude.     From  the  infirmity  of 

t  Mes  ddicata  est  Dei  Spiritus.        Tertull. 


CffRIS7'IAN   PHILOSOPHT.  185 

human  nature,  and  the  violence  of  temptation,  he  may 
decline  a  little  to  the  right  or  to  the  left;  but  the  attrac- 
tion to  Heaven  and  virtue  still  acts  upon  and  prevents 
his  total  aberration.  Touched  by  heaven,  he  acquires 
Si  kind  of  polarity,  which  causes  him  to  point  thither 
without  any  inclination  to  deviate. 

Hence  he  is  above  the  schools  of  the  heathen  moral- 
ists.  He  displays  that  superiority  which  Jesus  Christ 
most  justly  claims  over  Socrates.  Yet  he  may  enjoy  the 
beautiful  compositions  of  the  antients,  if  his  education 
has  enabled  him  to  understand  them.  He  may  be 
pleased  and  instructed  with  their  fine  observations  on 
life  and  manners,  and  the  great  advances  they  made 
in  ethics,  by  the  light  of  nature.  But  though  he  may 
derive  great  benefit  from  them,  though  he  may  be  both 
informed  and  advised  by  them,  yet  he  sees  them  defec- 
tive, and  finds  that  they  are  not  absolutely  necessary  to 
accomplish  the  Christian,  who,  by  the  written  word  of 
scripturc,  accompanied  by  the  Spirit's  ministration,  be- 
comes sufficiently  enlightened  for  the  practice  of  the 
purest  morality,  and  wise  unto  salvation.  By  Christian 
philosophy,  he  experiences  not  only  illumination,  but 
assistance:  he  is  taught  the  way  that  he  should  go,  and 
led  by  the  hand  in  his  journey. 

I  conclude,  then,  from  this  tender  sensibility  to  right 
and  wrong,  and  this  propensity  to  kindness,  which  the 
supernatural  agency  of  the  Spirit  causes  in  the  heart, 
that  true  Christianity,  such  as  is  founded  on  the  vital 
influence  of  the  Spirit,  makes  the  best  moralists,  the 
most  useful  and  worthiest  members  of  society.  And 
as  Christian  philosophy  is  attainable  by  all,  and  not 
confined  to  the  rich  or  the  learned,  it  appears  to  me,  that 
even  politicians,  who  consider  only  the  prosperity  and 
peaceof  nations,  would  evince  the  highest  wisdom, in  first 
cultivating  it  themselves,  and  th^n  encouraging  it,  by 
all  prudent  modes,  among  the  people. 
0^2 


.186  CHRIS'tlAN   PHILOSOPUr. 

When  a  whole  community  shall  become,  by  the 
preaching  of  evangelical  doctrines,  and  the  examfile  of 
the  great ^  subject  to  the  power  of  conscience,  warmed 
with  the  love  of  God,  and  all  mankind,  '^  just  and  good, 
"  true  and  sincere,  meek,  humble,  tender-hearted,  ami 
"  compassionate,  content,  temperate,  pure,  and  hea- 
"  venly-minded,  then  will  men  become  each  a  lav/  to 
"  himself,"  and  all  civil  government  will  be  greatly  faci- 
litated, while  the  general  happiness  is  secured  without 
wars  and  fightings,  without  tumult  and  discord,  without 
capital  punishments,  without  any  of  that  severe  coercion, 
which  creates  partial  evil  for  the  sake  of  the  general 
security. 

Such  a  state,  it  will  be  said,  is  chimerical  and  Utopian. 
I  fear,  in  the  present  corruptions  of  Christianity,  it  may 
be  visionary.  But  every  approach  to  it  is  desirable,  as 
it  is  an  approach  to  the  happiness  and  perfection  to 
which  man  is  formed  to  aspire ;  a^d  therefore,  it  will 
behove  all  those  who  possess  power,  not  for  sordid  pur- 
poses, but  the  general  good,  to  hasten  and  extend  the 
reign  of  grace.     They  should  say  with  heart  as  well  as 

voice,    THY  KINGHOM  COME. 


SECTION  XLIX. 


Tfie  great  advantage  of  Christian  Philosophy  being  taught 
by  a  commanding  Authority. 

W  HEN  mere  men  teach,  they  submit  their 
lessons  to  the  judgment  of  their  hearers,  who  usually 
assume  the  office  of  critics,  while  they  appear  in  the 
character  of  disciples.  They  will  learn  only  what  pleases 
their  taste,  or  is  approved  by  their  judgment.  But  Jesus 
Christ  being  filled  with  the  Spirit  of  God,  taught  with 


CHRISTIAN   PHILOSOPHT.  187 

commanding  authority.  "  I  and  the  Father  are  one" 
(says  he).  "  I  speak  not  of  myself,  but  of  him  that 
"  sent  me.    Whoso  keepeth  my  sayings,  shall  not 

<'   TASTE   OF  DEATH." 

What  heathen  philosopher  ever  dared  to  come,  for- 
ward, as  a  teacher  of  mankind,  with  such  w^eighty 
words  as  these?  But  it  will  be  found,  that  however  a 
few  among  mankind  may  be  disposed  to  listen  to  calm 
reasonings,  the  great  mass  is  most  effectually  taught 
what  is  fair  and  what  is  base,  what  is  useful  and  what 
destructive*,  by  the  voice  of  well-founded  authority. 

The  scriptures,  especially  those  of  the  New  Testa- 
ment, have  long  obtained  this  authority.  We  read  them, 
not  as  we  read  any  other  book  of  the  wisest  of  mortals^ 
not  as  judges,  empowered  to  condemn  or  approve;  but 
as  pupils  or  dependents  listen  to  the  commands  of  an 
acknowledged  master,  whom  they,  at  the  same  time, 
love  and  fear:  and  whose  commands,  they  are  sensible, 
are  for  their  good,  however  disagreeable  the  duty  which 
they  prescribe.  We  consult  them  as  an  oracle.  But 
we  do  not  so  consult  the  dialogues  of  Plato,  or  the 
Manual  of  Epictetus. 

'^  There  are,"  (says  the  author  of  the  Light  of  Nature 
pursued,)  "  many  excellent  sentiments  of  God  and  mo- 
"  rality  interspersed  in  the  writings  of  the  antients:  but 
"  those  writings  are  studied  by  few,  and  read  chiefly 
"  for  curiosity  and  amusement,  regarded  /as  ingenious 
"  compositions,  shev/ing  a  sagacity  and  justness  of 
"  thought  in  the  authors.  They  may  make  some  im- 
• "  pression  in  the  reading,  which  quickly  dies  away 
"  again,  upon  laying  the  book  aside;  as  Tully  tells  us  w^s 
*'  his  case,  with  respect  to  Plato  upon  the  immortahty 
"  of  the  soul.    Whereas  the  Testament  is  the  first  book 


■'<  ^lid  sit  pidchrunit  qnidturpe,  quid  utile,  quidnon'* 

HOR. 


188  CHRISTIAN  PHILOSOPHT. 

^'  we  are  taught  to  read,  to  receive  as  the  oracle  of  God^ 
"  containing  the  way  to  salvation,  which,  at  our  almost 
^^  PERIL,  we  must  not  disregard,  and  the  truth  v/hereof 
"  it  is  a  sin  to  doubt:  therefore,  whatever  is  drawn 
"  thence,  comes  accompanied  with  a  reverence,  and 
"  idea  of  high  importance,  which  give  a  force  to  the 
"  impression.  Let  a  man  take  for  his  thesis  the  stoical 
"  maxim.  Things  out  of  our  power  are  nothing  to  us^  and 
"  descant  upon  the  imprudence  of  solicitude  and  anxiety 
"  for  future  events,  which  we  can  no  ways  prevent  or 
"  provide  against,  it  will  not  work  the  effects  which  the 
"  very  same  discourse  might  do,  pronounced  from  the 
"  PULPIT,  upon  the  text,  "  Sufficient  unto  the  day  ia  the 
'^  evil  thereof.'* 

Where  is  the  uninspired  philosopher,  who  can  address 
mankind  with  the  authority  of  St.  Paul  ?  "  My  speech 
"  and  my  preaching"  (says  he  to  the  Corinthians),  "  is 
"  not  with  enticing  words  of  man's  wisdom,  but  with 
"  demonstration  of  the  Spirit  a:nd  power,  that  your 
"  faith  might  not  be  in  the  wisdom  of  men,  but  in  the 
"  power  o/' Got/ (accompanying  and  enforcing  my  words.) 
"  We  speak  the  wisdom  of  God  in  a  mystery,  even 
"  the  hidden  ivisdo?n,  which  none  of  the  princes  of  this 
"  world  knew,  but  which  God  hath  revealed  unto  us  by 
"  his  Spirit,  the  ra  Boi^v)  rov  Qiov,  the  depths  of  God. 
"  We  have  received,  not  the  spirit  of  the  world,  but  the 
"  Spirit  which  is  of  God ;  that  we  might  know  the  things 
"  that  are  freely  given  to  us  of  God ;  which  things  also 
"  we  speak,  not  in  the  words  which  man's  wisdom 
"  teacheth,  but  which  the  Holy  Spirit  teacheth,  explain- 
"  ing  the  *  things  of  the  Spirit,  (the  instructions  of  the 
^'  Spirit,)  in  the  language  of  the  Spiritf."  Again,  to  the 
Ephesians  he  says,  "  The  mystery  ©f  Christ,  which  in 

*  See  Wolf.  Cur.  Critic,  in  Loc.  and  Chapman's  Eusebiv]^. 
t  1  Cor.  ii,  4,  5.  r,  8.  10.  12,  13, 


CHRISTIAN   PHILOSOPHY  189 

"  ether  ages  was  not  made  knov^n  to  the  sons  of  men, 
'^  is  now  revealed  unto  his  holy  apostles  and  prophets, 
<*  by  the  Spirit*."  "  For  this  cause"  (he  adds  in  another 
place)  "  thank  we  God  without  ceasing,  because,  when 
"  ye  received  the  word  of  God,  which  ye  heard  of  us, 
"  ye  received  it  not  as  the  ivoi^d  of  vien^  but,  as  it  is  in 
<^  truths  the  word  of  Goof."  He  gives  also  a  mena- 
cing admonition  to  those  who  should  despise  his  direc- 
tions, as  despising  not  man,  but  God.      "  He   that 

^'  DESPISETH,  DESPISETH  KOT  MAN,  BUT  GOD,  WHO 
*'   HATH    GIVEN   UNTO  US    HIS   HoLY   SpIRIT  :|." 

Such  is  the  commanding  authority  with  which  Chris- 
tianity addresses  itself  to  men,  including,  in  its  peculiar 
doctrines  and  sublime  mysteries,  the  finest  ethics, 
though  not  systematically  delivered,  which  the  world 
ever  saw.  Let  it  be  considered  what  an  advantage  it 
is  to  have  even  the  best  heathen  morality  inculca.ted 
with  the  sanction  of  commandments  from  the  all-wise 
and  ail-povv^erful  Creator.  Such  is  now  the  case  where 
Christianity  prevails.  And  would  it  be  wise,  even  in  a 
political  sense,  though  policy  is  a  very  inferior  conside- 
ration, to  suffer  a  mode  of  teaching  men  to  be  just  and 
good,  thus  efficacious,  thus  firmly  and  extensively  esta- 
blished, to  fall  into  neglect?  When  will  the  politicians 
of  the  world  again  obtain  so  powerful  an  engine  ?  What 
have  they  to  substitute,  if  they  break  or  take  away  the 
main  spring  of  this  most  efficacious,  long-tried  machine? 
I  beg  leave  to  apologize  for  using  so  degrading  a  term. 
I  am  speaking,  in  their  own  language,  to  the  worldly- 
wise,  who  despise  the  gospel. 

Some  universal,  authoritattoe  code  of  moral  law  is 
wanted  to  instruct  the  million,  high  and  low,  rich  and 
poor,  M'ith  great  and  certain  effect.  What  teacher, 
from  the  schools  of  philosophy,  antient  or  modern,  if 

*  Ephes.  iii.  5.  t  1  Thess,  ii.  13.  \  1  Thess.  iv.  g. 


190  CHRIS tr AN  PHILOSOPnr. 

he  deprive  us  of  Christianity,  can  supply  the  defect? 
Will  he  not  strive  to  supply  it,  but  suffer  mankind  to 
lapse  into  ignorance,  barbarism,  and  brutality  ?  He  may 
give  us  a  laboured  system.  But  nothing  vi^hich  the  most 
ingenious  and  learned  can  invent,  however  excellent  its 
rules  and  precepts,  can  gain  the  advantage  which 
Christianity  already  possesses  by  its  authority  alone. 
Time,  and  the  concurrence  of  whole  nations,  have  com- 
bined v^^ith  its  ov/n  excellence  to  render  it  impressive 
beyond  any  human  system.  It  is  adapted  to  the  poor 
and  unlearned*,  of  which  the  majority  of  mankind,  in  all 
ages  and  countries,  consist.  It  speaks  tO'  them  as  a 
voice  from  Heaven,  and  it  will  be  heard. 

But  its  AUTHORITY  must  be  infinitely  increased,  when 
men  shall  be  convinced  that  the  written  gospel  is  accom- 
panied at  the  present  hour,  and  will  be  to  the  end  of 
time,  with  the  ministration  of  the  Spirit,  the 
actual  operation  of  the  Holy  Ghost,  vivifying  and  illu- 
minating the  divine  principle  within  us.  Christian  phi- 
losophy is  a  sun ;  w^iile  all  other,  to  use  the  poet's  Ian* 
guage,  is,  comparatively,  but  "  darkness  visible." 

Christ  taught  as  one  having  authority.  Christ 
spake  as  never  man  spake ;  and  they  who  hear  him  with 
faith,  will,  through  the  operation  of  the  Holy  Ghost, 
possess  a  wisdom  and  a  happiness  man  never  knew  how 
to  bestow,  and  can  never  take  away. 

*  But  under  the  management  of  some  persons,  as  Erasmus 
observes,  est  ijiroENiosA  res  esse  Christianum;  it  requires 
a  great  deal  of  I'i^GiE.Kv IT Y  to  be  a  Christian;  as  the  tree  of 
KNOWLEDGE  was  oncc  preferred  to  the  i  ree  of  life,  so 
learmng  is  preferred  to  piety;  and  as  Grotius  expresses  it — ex 
religione  ars  facta  est. — Religion  is  made  an  art 
by  many,  as  it  has  by  some,  a  trade. 


CHRISrjAN   PHILOSOPHr.  191 


SECTION  L. 

Morality^  or  Obedience  to  the  Commandments  of  God  in 
social  Intercourse  and  Personal  Conduct^  remarkably 
insisted  upon  in  the  Gospel. 

JL  HAT  most  injurious  calumny,  which  asserts 
that  the  doctrine  of  grace  is  unfavourable  to  the  purest 
virtue*  and  the  most  beneficent  behaviour  in  civil  society, 
must  be  refuted  in  the  mind  of  every  reasonable  and 
impartial  man,  who  attends  to  the  following  passages  of 
Scripture : 

"  He  that  hath  my  commandments,  and  keepeth 
"  them,  HE  IT  IS  THAT  LOVETH  ME.  If  ye  love  me, 
"  keep  my  commandments.  If  a  man  love  nie,  he  will 
^'  keep  my  words.  He  that  loveth  me  not,  keepeth  not 
"  my  sayings.  Every  branch  in  me  that  beareth  not 
"  fruit,  he  taketh  away ;  and  every  branch  that  beareth 
"  fruit,  he  purgeth  it.  Ye  are  my  friends,  if  ye  do  what- 
^^  soever  I  command  you.  If  ye  continue  in  my  word, 
^'  then  are  ye  my  disciples  indeed.  Hereby  do  we  know 
"  that  we  know  him,  if  we  keep  his  commandments. 
"  Whoso  keepeth  his  word,  in  him  verily  is  the  love  of 

*  <*  They  (the  rationalists  and  moral  philosophers)  charge  their 
**  opposers  for  not  pressing  moral  duties:  if  they  niean  thereby 
"  practical  Christianity,  there  are  none  in  the  world  press  it  more. 
"  But  W€  are  not  for  a  Pagauy  but  a  Christian  morality:  and  think 
"  it  not  adviseable  to  press  external  acts  alone,  without  minding 
**  the  principle  and  root  from  whence  all  that  is  truly  Christian 
**  must  spring.  We  count  it  absurd  and  preposterous  to  look  for 
•*  fruits  where  there  is  no  root  :for  gracious  acts  'where  grace  is  not 
*•  planted  in  the  hearts  They  may  deck  a  may -pole  with  as  many 
"  garlands  as  they  please,  and  set  off  a  mast  with  flags  and  stream- 
**  .ers;  but  they  will  never  thereby  make  them  fruit  trejes." 

Clarkson  on  Saving  Grace. 


192  CHRISTIAN   PIIILOSQPJjr. 

"  God  perfected:  hereby  know  we  that  we  are  in  him. 
"  Every  man  that  has  his  hope  in  him,  purifieth  him- 
"  self.  Little  children,  let  no  man  deceive  you:  he  that 
"  doeth  righteousness  is  righteous ;  he  that  committeth 
"  sin  is  of  the  devil.  Whosoever  is  born  of  God,  sin- 
"  neth  not ;  whosoever  doth  not  righteousness,  is  not  of 
"  God.  Pure  religion  and  undefiled  before  God  and 
"  the  Father,  is  this — to  visit  the  fatherless  and  widows 
"  in  their  affliction,  and  to  keep  himself  unspotted  from 
"  the  world.  Be  not  deceived;  neither  fornicators,  nor 
"  idolaters,  nor  thieves,  nor  covetous,  nor  drunkards,  nor 
"  Keviiers,  nor  extortioners,  shall  inherit  the  kingdom  of 
"  God*." 

It  were  easy  to  cite  a  great  many  more  passages  of 
the  same  moral  importance ;  but  the  written  Gospel  is 
in  the  hands  of  all,  and  there  no  one  can  search,  with  a 
fair  and  candid  mind,  without  finding  the  purest  virtue 
enforced  on  the  strongest  motives  that  can  possibly 
actuate  a  human  creature. 

The  truth  is,  that  the  very  same  care  and  caution, 
the  same  virtuous  exertions,  are  necessary  to  Christians, 
as  if  there  were  no  supernatural  and  auxiliary  interposi- 
tion. Our  endeavours  must  not  be  relaxed  in  the  small- 
est degree.  The  difference  and  advantage  lies  in  the 
result  and  effect  of  our  endeavours.  Under  the  divine 
influence,  they  will  certainly  be  attended  with  success. 
They  will  promote  our  happiness  infallibly.  The  choic e 
of  our  conduct  must  be  voluntary,  and  the  perseverance 
and  labour  must  be  directed  by  the  purest  motives,  and 
the  most  steady,  regular,  and  careful  diligence,  just  as 
if  we  depended  upon  ourselves ;  while,  at  the  same  time, 
they  are  animated  and  supported  by  humble  confidence 
in  heavenly  favour.     No  remissness  is  allowed  on  our 

*  John,  xiv.  15.     1  John,  ii.  3.  5,  &e.     Jam.  i.  27.     1  Cor.  vi. 
9,  10.    Eph.  y.  5,  6. 


CHRISTIAN  PHJLOSOPHT.  193 

part  in  consequence  of  God'B  favour.  We  are  to  work 
out  our  salvation  with  the  utmost  solicitude,  knowing 
that  he  who  gives  us  his  grace,  may,  upon  failure  of 
our  best  endeavours,  withdraw  it,  and  leave  us  in  a  state 
of  woeful  desertion.  Libertinism  can  avail  itself  of  no 
such  doctrines  as  these,  which,  in  the  very  first  instance, 
most  emphatically  recommend /iz^nVi/o/'/^ear^,  the  foun- 
tain of  all  external  action. 

It  is  remarkable  of  the  gospel,  that  it  teaches  obedi- 
ence to  human  law,  and  every  moral  virtue,  not  only  for 
wrath,  but  also  for  conscience  sake. 


SECTION  LI. 


Unbelievers  not  to  he  addressed  merely  with  subtle  Rea* 
soning^  which  they  always  opfiose^  in  its  owii  way^  not 
to  be  ridiculed.^  not  to  be  treated  with  severity^  but  to  be 
tenderly  and  affectionately  exhorted  to  firefiare  their 
Hearts  for  the  reception  of  the  inwaed  pritNESS,  and 
to  relume  the  LiGHf  of  life^  which  they  have  extin>^ 
guished^  or  rendered  faint^  through  FridCy  Vice^  or 
total  JVeglect* 

Jl  acts  have  evinced,  that  mere  human  dispu- 
tation has  little  effect  in  converting  the  infidel.  The 
infidel  has  often  been  remarkable  for  sagacity,  and  richly 
furnished  with  all  human  learning,  though  little  ac- 
quainted with  divine  knowledge.  I  never  knew  any  of 
them  retract  their  errors,  after  the  publication  of  the 
most  ingenious  and  laborious  books  which  claimed  the 
honour  of  completely  refuting  them.  It  is  time  to  try 
another  method,  since  none  can  be  more  unsuccessful 
than  that  which  has  hitherto  been  used.  It  is  time  to 
trust  less  in  human  means,  and  rely  on  the  fiower  (f 

R 


194  CHRISVIAN  TUlLO^OTUr. 

God^  which  will  manifest  itself  in  the  hearts  of  all  men 
who  persevere  with  earnestness  in  seeking  divine  illu- 
mination. 

I  deem  it  extremely  imprudent  and  indecent  to  ridi- 
cule the  unbeliever.  It  is  setting  him  an  example, 
which  he  may  follow  to  the  great  injury  of  all  that  is 
serious  and  truly  valuable  both  in  morals  and  religion. 
It  argues  a  levity  and  disregard  for  his  happiness,  very 
unbecoming  any  man  who  knows  the  value  of  a  human 
soul,  or  who  professes  a  solicitude  to  save  it  alive.  The' 
it  cause  no  conversion,  it  will  produce  retaliation. 

Still  more  unchristian  is  it  to  treat  him  with  severity. 
I  have  read  books  professing  to  recommend  the  benign 
religion  of  Christ,  and  to  refute  all  objections  to  it,  yet 
written  in  the  very  gall  of  bitterness,  displaying  a 
pride  and  malignity  of  heart  which  may  justly  prompt 
the  unbeliever  to  say,  "  If  your  religion,  of  which  you 
*'  profess  to  be  a  believer,  and  which  you  describe  as 
*'  teaching  charity  or  benevolence  in  its  fullest  extent, 
''  can  produce  no  better  a  specimen  than  your  own  tem- 
"  per  and  disposition,  let  me  preserve  my  good-nature, 
"  and  you  may  keep  your  Christianity,  with' all  the  ad- 
"  vantages  you  boast  that  it  contains,  in  your  own  exclu- 
"  sive  possession. 

The  late  Bishop  Warburton  treated  infidels  with  a 
haughty  asperity  scarcely  proper  to  be  shewn  to  thieves 
and  murderers,  or  any,  the  most  abandoned,  members 
of  society.  Many  have  doubted,  from  the  tenour  of  his 
writings,  whether  he  was  a  believer ;  or  whether  he  only 
thought  it  sufficient,  for  the  sake  of  rising  in  the  church, 
to  support  religion  by  argument  as  a  state  engine.  Cer- 
tain it  is,  that  the  spirit  whiqh  he  shews  towards  his 
opponents*  is  not  the  Spirit  of  prace ;  that  Spirit  which 

*  The  following  is  a  specimen  of  the  temper  with  whiqh 
Bishop  Warburton  wrote  his  hook  on  tlie  doctrine  of  Grace,    In 


CHRISTIAN  PUILOSOPHr.  195 

is  loving,  gentle,  and  easy  to  be  entreated.  His  spirit 
is  singularly  proud  and  acrimonious;  and  so  has  been 
the  spirit  of  many  of  his  predecessors  and  successors. 

How  amiable  and  gentle,  on  comparison^  the  language 
and  sentiments  of  Voltaire  *  and  Rousseau!  Compare 
them  with  the  mean,  narrow,  selfish  sentiments  of  a 
time-serving  preferment  hunter,  or  the  political  caution 
and  hypocrisy  of  a  sacerdotal  courtier.  Voltaire  and 
Rousseau  would  have  loved  Christianity,  and  probably 
believed  it,  if  it  had  not  been  distorted  and  disfigured  by 
the  malignant  passions  of  angry,  polemical  defenders  of  it, 
who  shewed  their  love  of  Christ,  by  hating  their  brother, 
and  who  appeared  by  their  actions  to  mean  little  by  their 
professions,  besides  the  gratification  of  pride  and  ava- 
rice. 


the  fifth  chapter,  where  he  is  speaking  of  the  office  and  operations 
of  the  Holy  Spirit,  he  has  the  following  note  on  Mr.  William 
Law,  who,  if  mistaken,  is  allowed  to  have  been  a  sincere  Chris- 
tian, and  a  very  good  as  well  as  ingenious  man : 

*«  This  poor  man,"  (says  the  great  Prelate,)  <*  whether  misled 
«  by  his  fanaticism  or  his  spleen,  has  here  fallen  into  a  trap  which 
*<  his  folly  laid  for  his  malice." 

There  is  then  no  malice  in  this  observation,  no  pride,  no  re« 
venge. 

*  "  In  the  writings  of  Voltaire,  who  never  fails  to  have  a  taunt- 
«  ing  hit  at  the  clergy,  the  cure'  is  generally  an  amiable  person- 
*'  age,  a  charitable  man,  a  friend  to  the  poor  and  unfortunate,  a 
**  peace-maker,  and  a  man  of  piety  and  worth." 

Robison's  Proofs  of  Conspiracy. 

Voltaire  saw  in  the  cure'  (or  parish  priest)  real  Christianity — 
in  the  court-clergy  of  France,  hypocrisy,  villainy,  pride,  and  cru- 
elty. 

Would  not  the  true  spirit  of  Christianity  reprobate  such  men, 
hiding  the  foul  fiend  under  the  white  robes  of  religion  ?  I  bear  my 
testimony,  in  the  strongest  terms,  against  the  general  tendency  of 
Rousseau's  and  Voltaire's  writinjgs ;  but  think  much  of  their  evil 
26  to  be  attributed  to  the  couax  clergy  of  France. 


%9^  CHRISrtlAN  PHILOSOPHT. 

Religioft  is  beautiful.  Full  of  grace  are  her  lips. 
She  shall  speak  for  herself  to  the  hearts  of  unbelievers, 
and  the  world: 

'^  Come  unto  me,  all  ye  that  labour  and  are  heavy 
"  laden,  and  I  will  refresh  you.  I  call  you,  not  for  the 
"  sake  of  promoting  any  worldly  interest,  not  for  politi- 
"  cal  purposes,  not  for  an  ecclesiastical  party,  not  to 
"  maintain  the  riches  or  grandeur  of  any  establishment ; 
"  but  that  I  may  make  you  happy ;  that  I  may  dispel 
"  the  clouds  of  trouble  and  doubt  which  darken  your 
"  paths,  and  shew  you  the  sunshine  of  Heaven.  Mine 
"  is  a  spirit  of  love.  I  am  a  lover  of  men.  I  seek  to 
"  do  you  good.  I  bring  the  glad  tidings  of  the  Gospel ; 
*'  that  is,  I  disclose  to  you  that  God  Almighty,  in  pity 
"  to  suffering  and  erring  mortals,  sends  a  Comforter, 
*^  the  Holy  Ghost,  descending  like  a  dove,  ail  peacea- 
"  ble,  gentle,  lovely.  I  fill  you  with  hope ;  and  hope  is 
^*  a  cheerful  passion.  It  will  tranquillize  your  agitated 
^^  bosoms,  and  lead  you  rejoicing  on  your  way  to  the 
^^  silent  grave,  whither  you  must  go,  whether  you  make 
"  your  journey  to  it  gay  and  pleasant,  as  you  may,  under 
^^  my  guidance,  or  dismally  dark,  as  it  will  ever  be 
"  when  I  withdraw  my  lustre.'* 

Would  not  such  a  mode  of  address  be  more  likely  to 
conciliate  men  who  oppose  themselves  while  they  reject 
Christianity,  than  all  the  angry,  taunting  language  which 
has  been  used,  not  only  against  professed  infidels,  but 
against  believers  who  differed  a  little,  in  matters  of  in- 
difference. South,  Bentley,  Warburton,  and  some  able 
writers  in  recent  times,  have  shewn,  in  their  zealous 
defences,  the  pride  of  pedantry,  the  fierceness  of  biirba- 
rians,  the  subtlety  of  politicians,  but  quite  forgot  the 
gentleness  which  characterizes  the  wisdom  from 
HEAVEN,  und  which  alone  can  win  souls  by  the  charms^ 
of  soft  persuasion,  assisted  by  the  holy  spirit  of  love^ 


CHRIS'TIAN  PHILOSOPHT.  197 

It  is  said  of  Dr.  Johnson,  that  he  used  to  declare,  he 
ioved  a  good  hater.  Many  polemical  divines  have 
shewn  themselves  capable  of  this  passion  of  hatred  in 
its  highest  perfection.  But  hatred  begets  hatred ;  and 
Dr.  Johnson's  declaration  is  among  those  inconsistencies 
in  his  life,  wrhich  prove  a  great  man  still  but  a  man.  I 
am  sorry  that  this  saying  should  be  recorded  of  him; 
for  Dr.  Johnson  professed  himself  a  zealous  Christian, 
and  Christ  taught  us  to  love  even  an  enemy.  Accord- 
ing to  the  Christian  rule,  an  enemy,  instead  of  being 
hated^  is  to  be  melted  to  love  and  kindness  by  good  usage* 

The  odium  theologicum^  displayed  in  controversy^  is, 
in  my  opinion,  the  greatest  ofifirobrium  theologicum. 
Warburtonian  insolence  and  ill-nature  have  done  more 
injury  to  the  church,  and  to  the  cause  of  Christianity,  than 
any  of  the  writers  whom  they  were  intended  to  gall  and 
mortify. 


SECTION  LII. 


Of  the  inadequate  Idea  entertained  by  many  respectable 
Persons  concerning  Christianity;  with  a  Suggestion  on 
the  Expediency  of  their  considering  the  true  JVature  of 
Christian  Philosophy* 

X  O  abstain  from  gross,  enormous,  open,  and 
scandalous  vices,  to  comply  with  the  outward  ceremo- 
nies of  the  Church,  and  to  reciprocate  the  usual  and 
formal  civilities  of  life,  constitutes,  in  the  opinion  of 
multitudes,  not  only  a  very  respectable  member  of  so- 
ciety, but  a  very  good  Christian*  Concerning  the  doc- 
trines of  Christianity,  such  persons  give  themselves 
little  concern,  but  plume  themselves  on  decently  prac- 
tising the  DUTIES  j  by  w^hich  they  understand  nothing 

B.2 


158  CHRISriAN  PHILOSOPHT. 

more  than  a  very  imperfect  kind  of  heathen  morality, 
and  the  avoidance  of  such  conduct  as  might  expose, 
them  to  the  animadversion  of  law,  or  to  the  loss  of 
reputation.  The  duties  of  Christianity  thus  limited, 
they  think  easily  discernible,  without  study  or  reading, 
by  common  observation  and  common  sense.  Doing  as 
others  do^  as  far  as  the  decorum  of  estabUshed  manners 
allows  and  prescribes,  is  the  grand  rule.  Such  persons 
pass  through  life  with  great  credit,  paying  their  way, 
and  making  themselves  agreeable  in  company,  and  are 
seldom  mentioned  but  with  the  praise  of  very  good  sort 
of  people. 

Exactly  such  sort  of  people  they  might  have  been  if 
Christianity  had  never  existed.  They  hold  no  opinion, 
they  adopt  no  practice  peculiar  to  Christianity.  The 
Gospel,  which  they  profess  to  embrace,  is  a  leaden  rule, 
an  accommodating  guide,  an  humble  companion,  that 
must  obsequiously  stand  on  one  side,  whenever  it  is  in 
the  way  of  a  fashionable  practice.  Gaming,  duelling, 
and  many  modes  of  gratification  inconsistent  both  with 
the  letter  and  spirit  of  the  Gospel,  seem  to  receive  no 
check  from  this  convenient  species  of  Christianity. 

Any  thoughts  which  may  occasionally  intrude  of  a 
very  seiious  kind,  are  laughed  away  by  the  surrounding 
circle,  as  vapours,  fancies,  the  effects  of  morbid  melan- 
choly, or  of  nervous  indisposition.  Company,  public 
places,  public  diversions,  are  immediately  proposed  as 
a  sovereign  remedy ;  and  indeed  they  certainly  are  so 
far  a  remedy,  that  they  banish  serious  thoughts^  but  they 
also  banish  that  hafifiy  disfiosition  (for  happiness  is  seri- 
ous) which  might  have  caused  the  visitation  frovi  on 
high^  and  obtained,  for  the  weary  sick  heart,  the  sweetly- 
refreshing  cordial  of  divine  grace. 

Attendance  at  polite  places  of  public  worship  seems 
to  constitute  the  piety  of  such  persons ;  and  public  sub- 
scription to  fashionable  or  political  contributions  shews 


CffRIS<riJN   PHILOSOPHr.  199 

their  chanty.  It  seerns  fair  to  infer,  that  their  piety 
and  charity  are  thus  circumscribed,  because  their  ac- 
tions, on  other  occasions  and  at  other  places,  seem 
inconsistent  with  piety  or  charity.  Sunday  is  often 
employed  by  them  in  a  manner  forbidden  both  by  divine 
and  human  laws;  and  the  poor  at  the  next  door  to  their 
mansions,  in  some  retired  village,  are  often  unrelieved, 
while  strangers  at  a  watering  place,  (where  the  bene- 
factors names  are  handed  about,)  and  advertised  objects, 
receive  a  very  ample  share  of  their  public  bounty. 

All  this  while  they  consider  themselves  as  good  Chris- 
tians. God  only  knows  the  heart;  but  if  they  are  mis- 
taken, as  is  probable,  their  mistake  is  a  very  unhappy 
one.  They  are  depriving  themselves  of  the  benefit  of 
Christianity. 

But  their  mistake  probably  arises  from  ignorance. 
They  are  indeed  very  far  from  ignorant  of  many  things. 
Their  ignorance  is  chiefly  religious  ignorance ;  and  it  is 
caused  by  habitual  inattention  to  the  doctrines  of 
Christianity*.  It  is  indeed  rather  difficult  to  avoid  such 
ignorance,  since  their  time  is  occupied  in  what  religion 
calls  vanity,  and  the  few  hours  devoted  to  reading  are 
chiefly  employed  in  novels,  v/here  a  truly  Christian 
character  would  be  deemed  a  perfect  solecism. 

I  humbly  hope  that  the  contemplation  of  Christian 
Philosophy,  thus  imperfectly  represented  in  this  little 
volume,  may  lead  them  to  study  it  in  the  great  authors 
whom  I  have  cited;  and  I  trust  they  will  thence  find  a 
great  increase  in  their  comforts,  and  that  their  happi- 
ness will  be  less  exposed  to  concussion,  when  founded 
on  the  solid  basis  of  divine  favour. 

*  *'  And  they  said  unto  him,  we  have  not  so  much  as  hear4 
**  whether  there  be  any  Hcly  Ghost  j  and  he  (St.  Paul)  said  unto 
**  them,  unto  what  then  were  ye  baptised  ?"         Acu^  xix.  2,  3. 


200  CHRinSAN  PHILOSOPHT, 


SECTION  LIIL 

On  indifference  and  Insensibility  to  Religion^  arising  from 
Hardness  of  Heart.  JVb  progress  can  be  ?nade  in 
CnRisriAN  PHiLosoPHT  in  suck  a  State y  as  it  is  a 
State  incompatible  with  the  divine  Influence* 

X  HE  fine  feelings  with  which  nature  formed 
the  heart  of  man  in  his  primeval  state,  and  with*  which 
perhaps  every  infant  is  born,  are  too  often  rendered 
obtuse  by  indiscriminate  commerce  with  the  world; 
and  the  heart  of  fleshy  once  tremblingly  alive  to  the 
softest  touch  of  sympathy,  is  metamorphosed  to  a  heart 
of  stone.  Deplorable  change !  for  what  is  man  when 
he  ceases  to  feel?  a  reasoning  vegetable,  with  this  pain- 
ful pre-eminence  over  the  nettles  and  briars,  that  he 
has  the  power  of  being  actively  mischievous  in  the 
present  state,  and  capable,  when  the  sensibihty  shall 
be  restored  in  another,  of  final  and  unsufferable  woe. 
To  lapse  into  this  condition,  to  become  past  feeling,  to 
have  a  seared  conscience,  is,  without  doubt,  the  heaviest 
calamity  of  which  human  nature  is  susceptible.  Per* 
haps  he  who  is  reduced  to  it  is  not  conscious  of  it  at  the 
time ;  a  circumstance  which,  contrary  to  what  might 
be  expected,  ultimately  aggravates  his  misfortune.  It 
is  characteristic  of  this  state,  that  while  it  is  alive  to  the 
vanities  and  miseries  of  the  world,  it  is  dead  to  God 
and  all  the  delicate  sensations  of  unaffected  virtue. 

This  condition  of  religious  insensibility  is  not  to  be 
accounted  for  by  causes  merely  physical  or  philosophic 
cal.  The  middle-aged  fall  into  it  as  well  as  the  old, 
the  healthy  as  well  as  the  diseased,  men  of  the  bright- 
est talents  no  less  than  the  dull  and  the  stupid.  But 
Christian  Philosophy  traces  its  origin,  and  pronounces 
it  the  consequence  of  an  unregenerate   state,  or 


CHRIS'TIAN  FHILOSOPHr.  20 K 

the  total  defect  of  divine  grace.  He  who  lives  in  it  has 
forsaken  his  God,  the  guide  of  his  ybuth;  and  his  God 
has  forsaken  him,  and  given  him  up  to  a  reprobate 
mind,  a  heart  of  stone,  at  once  cold  and  impenetrable. 
Whom  he  will,  he  hardeneth*. 

Happily  he,  who  in  his  displeasure  inflicted  the  mis- 
fortune, can  remove  it.  "A  new  heart  (says  God) 
^^  will  I  give  you,  a  new  Spirit  will  I  put  into  you ;  and 
"  I  will  take  away  the  stony  heart  out  of  your  flesh;  and 
"  I  will  give  you  a  heart  of  flesh ;  and  I  will  put  my  Spirit 
^'  within  you,  and  cause  you  to  walk  in  my  statutes,  and 
"  ye  shall  keep  my  judgments  and  do  themf-'* 

From  this  declaration  mankind  may  conclude,  (as 
many  ever  have  been  and  still  are  experimentally  con- 
vinced,) that  God  influences  the  human  bosom  by  his 
actual  interposition,  and  the  supernatural  energy  of  his 
Holy  Spirit.  Christ  himself  &ays,  '^  Lo!  lamwithyou^ 
"  even  unto  the  end  of  the  world.''  But  how  is  he  with 
us  but  by  the  Holy  Gliost,  whose  orr'inary  operations 
are  now  as  energetic  as  ever  on  tliC  bosom  of  the  true 
believer.  Except  a  man  be  born  again  of  this  Spirit, 
we  read  in  express  language,  "  he  cannot  see  the  king- 
^'  dom  of  God*"  No  words  can  be  more  exphcit.  They 
mean  regeneration  by  Grace,  or  what  else  do  they 
mean?  Tliey  support,  as  on  a  rock,  the  doctrine  of  divine 
agency;  and  without  this  doctrine,  all  teaching  and 
preaching  is  "  as  salt  that  has  lost  its  savour."  This 
doctrine  forms  the  solid  basis  of  Christian  Philoso- 
phy. All  morality,  every  precept  and  principle  which 
leads  to  happiness  present  or  future,  stand  upon  it  im- 
moveably.  Other  buildings  are  of  hay  and  stubble; 
this  is  of  gold  and  maibie. 

And  with  respect  to  the  charge  of  blameable  enthusi- 
asm, which  is  constantly  brought,  and  cannot  be  too 

*  Romans,  ix.  18.  t  Ezekiel,  xxxvi.  26,  27. 


202  CHRISTIAN   PHILOSOPHT. 

frequently  repelled,  let  us  hear  Bishop  L^vington,  so 
great  an  enemy  to  methodism,  that  he  wrote  the  sever- 
est book  which  ever  appeared  in  opposition  to  it.  But 
thus  he  speaks  to  his  clergy,  on  a  solemn  occasion, 
when  he  was  instructing  them  how  to  execute  their 
pastoral  office: 

"  My  brethren,**  says  he,  "  I  beg  you  will  rise  up 
"  with  me  against  moral  preaching.  We  have  long 
"  been  attempting  the  reformation  of  the  nation  by  dis- 
"  courses  of  this  kind.  With  what  success?  None  at 
"  ALL.  On  the  contrary,  we  have  dexterously  preach- 
"  ed  the  people  into  downright  infidelity.  We  must 
^^  change  our  voice.  We  must  preach  Christ,  and  him 
"  crucified.  Nothing  but  the  Gospel  is,  nothing  will 
"  be  found  to  be,  ihe/iower  of  God  unto  salvation^  besides. 
"  Let  me  therefore  again  and  again  request^  may  I  not 
"  add,  let  me  charge  you,  to  preach  Jesus,  and  sal- 
"  vation  through  his  name.  Preach  the  Lord  who 
"bought  us;  preach  redemption  through  his  blood; 
"  preach  the  saying  of  the  great  High  Priest;  he  who 
"  believeth  shall  be  saved;  preach  repentance  to- 
"  wards  God,  and  faith  in  our  Lord  Jesus  Christ.** 

Thus  Bishop  Lavington;  a  man  who  abhorred  fanati- 
cism. Who  could  ever  suspect  Archbishop  Seeker*, 
Bishop  Hurd,  Bishop  Home,  Bishop  Horsley,  of  irra- 
tional enthusiasm  ?   Yet,  in  their  discourses  and  charges, 

*  <<  The  truth,  I  fear,  is,'*  says  Archbishop  Seeker,  "that 
«<  many,  if  not  most  of  us,  have  dwelt  too  little  on 
<*  THESE  DOCTRINES,"  the  doctrmcs  of  Grace  and  other  peculiar 
doctrines  of  Christianity,  **in  our  sermons — 'by  no  means,  in 
<*  general,  from  disbelie'o'mg  or  slighting  them." 

Again,   says  the  same  discerning  Primate,    '*We  have,  in 

<<  fact,  LOST  MANY  OF  OUR  PEOPLE  TO  SECTARIES,  BY  NOT 
<<  PREACHING  IN  A  MANNER  SUFFICIENTLY  EVANGELICAL.** 

Seeker's  Charge. 
There  never  was  a  more  discreet,  rational,  or  judicious  Arch- 
bishop than  Seeker.     He  could  not  favour  fanaticism. 


CHRISTIAN  PHILOSOPHY  203 

they  all  urge  their  Clergy,  not  to  preach  mere  moral 
doctrines,  the  philosophy  of  the  heathens,  but  the  Gosfiel; 
that  is,  the  great  doctrines  of  redemption,  atonement, 
satisfaction  by  Christ,  and  the  necessity  and  importance 
of  divine  Grace.  If,  by  the  coming  of  Christ,  God  re- 
commended only  a  morajl  systebi,  merely  republish- 
ed the  religion  of  nature,  this  would  in  fact  have  been 
Ho  Revelation.  Indeed,  a  merely  moral  Christianity  is 
Deism. 

When  Christianity  is  the  national  religion,  and  great 
revenues  are  allotted  to  its  professional  teachers,  many 
may  chuse  to  join  the  crowd  of  Christians  for  the  loaves 
and  fishes;  many  may  call  themselves  Christians  wha 
have  nothing  of  Christianity  but  the  name,  and  in  their 
hearts  despise  even  the  name ;  but  let  all  serious  and 
sensible  men  remember,  that  if  the  Gospel  is  hid^  it  is 
hid  to  them  that  are  lost^  nvhose  eyes  the  god  of  this  world 
hath  blinded;  let  them  in  time  beware,  lest  that  come 
upon  them  which  is  spoken  by  the  prophet:  "Behold, 
"  ye  despisers,  and  wonder  and  perish;  for  I  work  a 
"  work  in  your  days,  a  work  which  you  will  in  no  wise 
<^  understand,  though  a  man  declare  it  unto  you*" 


SECTION  LIV. 


A  ^elf  Examination  recommended  respecting  religious 
Insensibility. 

X-iET  every  reader  take  a  view  of  the  present 
state  of  his  heart.  Let  us  all  look  inwardly,  and  con- 
sider our  real  state,  without  self-flattery  and  deceit, 
uninterrupted  either  by  business  or  pleasure. 

Does  my  heart  require  renovation?    Is  it  piously  in- 
clined to  God,  and  kindly  to  my  fellow-creature  ?     Am 
*  Acts,  xiii.  40,  41. 


2o4  cHRisriAN  PHiLosopnr. 

I  convinced  of  my  own  ignorance,  weakness,  and  un- 
-worthiness?  Have  I  enquired  into  the  health  of  mj 
soul,  the  state  of  my  temper  and  disposition,  with  half 
the  solicitude  with  which  I  take  care  to  feed,  to  cure,  to 
adorn  my  body  ?  If  not,  I  may  call  myself  a  Christian, 
and  join  the  congregation  of  Christians,  but  I  am  pro- 
bably still  a  heathen,  still  unregenerate,  I  may  be  in 
the  gall  of  bitterness,  and  the  bond  of  iniquity.  My 
heart  may  be  hardened  through  the  deceitfulness  of 
sin,  and  as  I  value  my  happiness  in  this  short  state  of 
existence,  or  my  immortal  soul,  I  must  seek  the  divine 
Grace,  to  give  me  a  feeling  sense  of  my  wants  and 
wretchedness,  and  of  God's  power  to  illuminate  and 
comfort  me  by  his  Holy  Spirit. 

But  supposing  that  I  am  feelingly  convinced  of  sin 
and  misery,  and  sincerely  wish  to  be  delivered  from  it, 
do  I  seeR  deliverance  by  the  Gospel  means,  that  is, 
through  Jesu^  Christ ;  or  do  I  depend  upon  my  own 
reason,  a  few  moral  acts  and  habits  observed  for  the 
sake  of  decency,  for  my  own  health,  wealth,  and  that 
reputation  in  the  world  which  is  necessary  to  the  ad- 
vancement of  my  interest  ?  If  so,  my  morality  is  worldly 
wisdom,  and  my  religion  has  no  claim  to  Christianity. 
I  am  unregenerate,  unconverted,  unrenewed,  notwith- 
standing my  baptism  and  my  professions;  and  continu- 
ing as  I  do  by  choice  a  heathen,  in  the  midst  of  the 
light  of  Christianity,  which  at  the  same  time  I  solemnly 
profess,  I  must  finally  perish,  after  an  unsatisfactory  life. 

Is  my  Christianity  a  cold,  philosophical  assent  to  a 
few  propositiojis  in  the  Gospel,  evident  before  the  Gos- 
pel w^as  divulged,  and  such  as  1  select  from  others  of 
the  same  authority  in  the  same  book,  which  I  do  not 
so  well  approve?  Then  is  my  religion  nominal  only. 
I  profess  to  believe,  as  others  appear  to  do,  what  I 
never  in  my  life  fully  considered.  I  am  content  to  live 
without  God  in  the  world^  so  long  as  my  corn  and  my 


CHRISTIAN  PHJLOSOPHr.  205 

wine  increase,  and  I  can  say  to  my  soul,  "  Soul,  thou 
"  hast  much  goods  laid  up  for  many  years,  take  thine 
"  ease,  eat,  drink,  and  be  merry *•"  For  the  sake  of 
living  at  peace,  and  for  the  sake  of  credit,  which  is  inti- 
mately connected  with  my  interest,  I  conform  to  all 
outward  ceremonies  and  all  moral  decencies ;  but  my 
heart  has  not  yet  been  truly  turned  to  God.  I  know  no 
other  God  than  my  own  gain  and  pleasure;  and  as  to 
heaven,  this  earth,  so  long  as  I  secure  to  myself  a  large 
share  of  it  and  its  good  things,  is  my  paradise.  I  say 
to  myself,  "  It  is  good  for  me  to  be  here ;  here  will  I 
^'  build  my  tabernacle ;  for  it  is  a  pleasant  place,  and  I 
^<  have  a  delight  therein.  But  what  shall  I  say  when 
^'  this  world  is  receding  from  me,  when  my  senses  de- 
^'  cay,  and  death  evidently  approaches?  Then  shall  I 
*'  have  no  comfort,  unless  God  should  soften  my  heart 
<^  by  the  effusion  of  his  Spirit.  But  lest  my  obduracy 
*'  should  grow  impenetrable  by  time,  I  will  immediately 
"  implore  the  divine  favour,  in  co-operation  with  my 
"  own  endeavours,  to  restore  my  religious  sensibility. 
<'  I  will  henceforth  cultivate  the  love  of  God." 

But  to  love  God  only,  is  not  enough.  Do  I  love  my 
FELLOW-CREATURE?  or,  as  it  is  cxprcsscd  in  Scripturc, 
*^  my  neighbour?'*  The  apostle  says,  "  Beloved,  let  us 
<'  love  one  another,  for  love  is  of  God,  and  every  one 
*'  that  loveth  is  born  of  God,  and  knoweth  God ;  he 
"  that  loveth  not,  knoweth  not  God,  and  therefore  can- 
"  not  be  born  of  him,  for  God  is  lovet«"  How,  then, 
is  my  heart  affected  towards  my  fellow-creatures  ?  Are 
my  friendships  merely  combinations  for' the  sake  of  in- 
terest and  pleasure  ?  Is  there  any  human  being  in  the 
world  whom  I  wish  to  be  miserable,  and  would  render 
so  if  I  had  him  in  my  power?  Have  I  no  sympathetic 
feelings  for  men  as  men?     If  I  cannot  recollect  acts  of 

*  Luke  xii.  20.  t  ^  John,  iv.  7,  8. 


206  cHRisrijy  PHiLosoPHr^ 

disinterested  benevolence,  I  may  rest  assured  that  it  is 
the  same  hardness  of  heart  which  renders  me  insensi- 
ble to  God,  that  has  also  made  me  a  stranger  to  the 
social  affections.  I  have  need,  therefore,  to  pray  that 
God  would  thaw  my  heart  by  the  sunshine  of  his  grace. 
He  who  can  turn  a  heart  of  stone  into  a  heart  of  flesh, 
will  cause  me  to  feel,  by  his  Spirit's  influence,  for  those 
who  share  with  me  the  evils  incident  to  humanity. 

By  such  questions  as  the  above,  and  many  such  every 
man  may  propose  to  himself,  the  state  of  the  heart  may 
be  .ascertained  much  better  than  by  signing  articles  or 
repeating  a  symbol. 

God  certainly  made  the  heart  of  man  tender.  Jesus 
himself  wept,  and  thus  forever  hallowed  the  briny  foun- 
tain. Tears  are  appropriated  to  man,  as  one  of  the 
most  honourable  distinctions  which  separate  him  from 
the  brute  creation.  When  man  has  dried  up  the  sacred 
soiuxe  by  acquired  insensibility,  he  has  degraded  his 
nature,  and  must  have  recourse  to  God  to  make  him  a 
new  creature,  to  regenerate  and  render  him  alive  to  the 
sentiments  of  divine  love,  and  the  soft  touches  of  humane 
sympathy.  God's  Spirit  can  break  the  rock  of  flint 
asunder,  and  cause  the  waters  to  gush  from  it  in  abun- 
dance. 

And  can  I  venture  to  hope  that  he  will  do  so,  that  he 
will  melt  my  obduracy  ?  Yes,  certainly ;  for  Jesus  Christ 
has  PROMISED  the  influence  of  his  Spirit  to  renew  the 
heart,  and  accomplish  the  great  work  of  regeneration. 
Without  this  I  cannot  be  happy.  I  may  be  rich,  great, 
learned,  but  I  cannot  be  happy.  I  am  lost  and  undone 
without  it ;  in  a  state  more  degraded  and  wretched  than 
that  of  the  lowest  and  obscurest  human  being,  whose 
piety  and  humility  may  have  drawn  down  upon  his 
heart  the  holy  emanation  of  divine  love. 


CHRISTIAN  PHJLOSOPHr.  207 


SECTION  LV. 

T/ie  Sufn  a7id  Substance  of  Christian  Philosophy  the  Re- 
newal of  the  Heart  by  Divine  Grace;  or  the  softening 
it  and  rendering  it  susceptible  of  virtuous  and  bencvo^ 
lent  impressions^  by  cultivating  the  two  grand  Princi* 
pies — Piety  to  God^  and  Charity  to  Ma?!. 

W  HAT  is  Christian  wisdom  or  philosophy  ? 
Let  the  apostle  answer;  it  is  to  ''  put  off  the  old  man, 
"which  is  corrupt,  and  to  put  on  the  new  man,  which, 
"  after  God,  is  created  in  righteousness  and  true  holi- 
"  ness/'  We  must  be  born  again,  or  it  had  been  better 
for  us  that  we  had  not  been  born  at  all.  The  wisdom 
from  above  is  the  true  Christian  philosophy ;  that  wis- 
dom which,  we  are  told*,  "  is  first  pure,  then  peaceable, 
"  gentle,  easy  to  be  entreated,  full  of  mercy  and  good 
"  fruits,  without  partiality,  and  without  hypocrisy." 

Hardness  of  heart  is  incompatible  with  this  wisdom 
which  is  full  of  mercy.  The  bosom  must  be  softened 
by  divine  influence.  Redeem  the  time,  therefore,  that 
ye  have  hitherto  lost  in  a  cold,  lifeless,  formal,  decorous 
religion.  Love  God,  love  your  neighbour,  with  the 
ardour  of  a  sincere  mind,  and  the  amiable  simplicity  of 
infantine  innocence.  Seek  Jesus  Christ  with  the  earn- 
estness of  one  who  is  a  Christian  by  choice,  and  not 
merely  because  he  was  born  in  a  Christian  country,  or 
of  Christian  parents;  not  because  the  laws  of  the  land 
have  established  that  religion,  and  it  is  creditable  to 
appear  among  its  professors  in  places  consecrated  to 
public  devotion.  Be  Christians  on  your  pillows,  in  your 
daily  employments,  in  the  occupation  of  your  merchan- 
dize or  agriculture,  as  well  as  in  your  church,  and  on 

*  James,  iii.  17. 


208  CBRISflAN  PHItOSOPHr. 

the  day  set  apart  for  divine  service.  Let  Christ,  by  the 
Holy  Ghost,  be  formed  in  your  hearts,  restoring  in  you 
the  image  of  God,  in  which  you  were  created,  but  which 
was  sadly  sullied,  or  quite  defaced,  by  the  fall  of  the 
first  Adam,  and  can  be  restored  only  by  the  mercy  of 
the  second. 

If  there  were  but  a  probability  that  these  comfortable 
doctrines  are  true,  a  wise  man  would  cherish  them;  but 
as  they  are  abundantly  confirmed  by  the  written  word, 
hj  the  church,  by  the  learned,  by  the  experience  and 
testimony  of  millions  of  pious  men;  who  would  not 
resolve  to  believe,  and  if  any  doubts  should  at  any  time 
arise,  to  say,  "  Lord,  help  thou  my  unbelief!" 

Religion  has  been,  and  is,  the  delight  of  a  great  part 
of  our  fellow-creatures  throughout  Christendom.  It  may 
be  ours,  if  we  will  duly  apfily  our  mijids  to  it.  Consider 
with  what  ardour  of  attachment  many  seek  pictures^ 
books,  the  works  of  art,  the  objects  of  taste  and  fancy. 
They  learn  to  love  them^  by  apfilying  their  minds  to  them. 
Half  the  apfilication  bestowed  on  things,  which,  at  best, 
are  but  toys,  if  bestowed  on  religion,  would  make  it 
your  chief  delight,  the  guardian  of  your  youth,  and  the 
comfort  of  your  age  and  affliction.  You  would  no  longer 
consider  its  duties  and  employments  as  heavy  and  dull. 
You  would  feel,  not  only  the  offices  of  charity,  but  devo- 
tion, sweet  to  your  soul.  The  gracious  words  of  gospel 
truth,  of  prayer,  and  thanksgiving,  would,  "  come  o'er 
"  thine  ear,"  as  the  poet  says, 

li  _— ,w_  like  the  sweet  south, 
<<  That  breathes  upon  a  batik  of  violets." 

It  is  justly  said,  that  in  devotional  offices,  passion  be- 
comes reason,  and  transport,  temper.  Heaven  must 
disdain  the  cold  prayer,  the  lukewarm  praise  of  insen- 
sibility and  indifference.  The  incense  must  blaze  on 
the  altar,  before  the  sweet  odours  can  ascend  to  the 
skies.     Cold  devotion  is  indevout.     Heartless  thanks- 


CHRISTIAN   PHILOSOPHr.  209 

giving  is  an  insult.  What!  shall  we  be  warm,  and 
anxious,  and  sanguine,  in  worldly  pursuits,  in  politics 
and  party,  and  dull  and  languid  as  followers  of  Christ, 
in  shewing  our  zeal  in  the  cause  of  the  great  Captain  of 
our  salvation,  which  is  the  cause  of  all  mankind,  a  cause 
in  which  Heaven  and  earth  are  interested? 

Be  it  the  great  endeavour  of  all  who  would  obtain 
wisdom  from  above,  to  conciliate,  hy  fervent  prayer,  the 
grace  of  God,  which  will  remove  all  hardness  of  heart, 
the  cause  of  that  coldness  and  insensibility,  which  is  too 
often  most  unjustly  honoured  with  the  name  of  mode- 
ration *• 


SECTION  LVI. 


On  spiritual  Slumber-^  as  described  in  the  Scri/itureSj  and 
the  necessity  of  being  awakened. 

X  HE  religious  world  is  divided  into  many 
sects;  but  perhaps  the  most  numerous  party  consists 
of  nominal  Christians,  who  appear  to  adopt  no  religious 
opinions  at  all ;  who,  indeed,  neither  deny  the  truth  of 
any  religion,  nor  controvert  its  doctrines ;  but  who  give 
themselves  up  to  the  pleasures  and  business  of  the 
world,  or  to  mere  thoughtlessness  and  inactivity,  and 
leave  religion  to  its  professed  ministers,  to  their  neigh- 
bours, to  the  weak,  the  sick,  and  the  superannuated. 
In  the  words  of  Isaiah,  "  They  hear,  but  understand 
"  not;  and  see,  indeed,  but  perceive  not;  the  heart  of 
"  this  people  is  fat,  their  ears  heavy,  and  their  eyes 
"  shut."     With  respect  to  their  spiritual  state,  they 

*  "  Because  thou  art  luke-warm,  I  will  vomit  thee  out  of  my 
**  mouth" — if^tia-oci — one  of  the  strongest  expressions  of  contempt 
and  indignation  in  the  holy  scriptures.  Rev.  iii.  16. 

s  2 


210  CHRISTIAN  PHILOSOPHr* 

may  be  said  to  have  fallen  into  a  deep  sleep;  and  m 
the  midst  of  their  bodily  activity,  their  souls  are  sunk 
in  slumber.  To  these  the  animating  words  of  the  apos- 
tle are  addressed;  "  Awake,  thou  that  sleepest,  and 
"  arise  from  the  dead,  and  Christ  shall  give  thee  light." 
Is  it  possible  that  men  can  sleep  so  soundly,  in  this 
uncertain  state,  while  the  house  they  inhabit  may  be 
said  to  be  in  flames,  or  while  they  lie  on  the  very  brink  of 
a  steep  cliff,  from  which,  if  they  fall,  they  fall  to  rise  no 
more  ?  Alas !  it  is  not  only  possible,  but  common ;  though 
it  is  a  sleep,  in  which,  whosoever  indulges,  may  possi- 
bly sleep  on  till  he  wake  no  more.  It  may  be  a  fatal 
sleep ;  the  sleep  of  death ;  the  stupor  of  a  lethargy ;  the 
numbness  of  a  spiritual  palsy ;  the  insensibility  of  mor- 
tification. 

They  who  fall  into  this  deep  sleep,  like  those  who 
indulge  the  sleep  of  nature,  commonly  lie  in  darkness  ; 
the  darkness  of  voluntary  ignoj-ance.  Indolence  smooths 
their  pillow,  and  silences  their  pavilion.  Their  eyes 
are  closed  by  prejudice,  and  the  curtains  drawn  around 
them  by  pride  and  presumption*  The  opiates  of  vanity, 
of  worldly  ease  and  pleasure,  superinduce  a  kind  of 
trance.  Sealed  are  their  eye-lids,  but  their  sleep  is  not 
a  quiet  sleep;  it  is  not  sweet  and  refreshing,  like  the 
sleep  of  virtue,  the  balmy  repose  of  health,  wearied,  at 
the  close  of  day,  with  the  exertions  of  beneficence. 

It  is  a  sleep  interrupted  by  dreams.  Shadowy,  fan- 
tastic forms,  of  a  thousand  shapes  and  hues,  flit  before 
the  fancy.  Ambition  has  her  dreams,  Avaince  her  spec- 
tres, and  Pleasure  her  visions  of  ideal  bliss,  painted  with 
s»  glow  of  colouring,  which  the  pencil  cannot  emulate. 

Crowns  and  sceptres,  purple  robes,  crimson  banners, 
with  titles  of  honour,  and  armorial  bearings,  pass,  like 
a  fiageant^  before  the  courtier,  the  statesman,  the  sena- 
tor, the  lawyer,  the  warrior.  He  fixes  his  eye  upoa 
them  devoutly.     He  catches  at  them  eagerly,  as  the 


CHRIsriAK   PHILOSOPHT*  211 

glittering  train  moves  on.  They  elude  his  grasp.  He 
catches  again.  The  air-drawn  baubles  vanish.  Again 
he  is  disappointed.  Still  he  perseveres ;  and  v^^ith  aching 
heart,  and  trembling  knees,  and  palsied  hand,  he  reaches, 
at  last,  with  great  difficulty,  a  coronet,  a  star,  a  ribband, 
and  places  it  on  his  shaking  head,  or  his  throbbing 
bosom; — then,  stumbling  on  the  dark  mountains,  down 
he  falls,  stripped  of  all  his  blushing  honours  and  his  gor- 
geous robes.  Clad  in  a  shroud,  and  with  a  few  vain 
words  engraved  on  his  coffin-plate,  he  is  thrust,  lest  he 
should  become  noisome,  into  a  mouldy  vault,  to  rot  and 
be  forgotten  here,  where  alone  he  sought  distinction;, 
and  to  appear  all  shivering  and  naked,  before  Christ, 
his  judge ;  of  whom  he  never  once  thought  seriously, 
during  the  deep  sleep  and  the  long  day-dreams  of  a 
vain,  worldly,  irreligious  life. 

Behold  another  dreamer,  with  a  hoary  head,  lying 
down  to  rest,  not  on  soft  pillows^  but  on  bags  of  gold. 
It  is  the  miser ;  he  dreams  that  the  pale  spectre  of  hag- 
gard poverty  is  pursuing  hard  after  him ;  a  cold  sweat 
bedew^s  his  emaciated  cheeks,  and  his  teeth  shake;  but 
he  is  cheered  again  by  dreaming  of  bargains,  usurious 
contracts,  of  joining  house  to  house,  and  laying  field  to 
field;  of  saving  all  he  gains,  of  taking  advantage  of  the 
wants  of  one,  and  the  ignorance  of  another,  to  fill  his 
enormous  chest »  And  lo!  it  is  now  full.  Is  he  happy  ^ 
and  does  he  use  it?  Does  he  enjoy  it,  for  the  purpose 
it  was  designed?  Does  he  think  of  God  the  giver  of  all 
good  things?  Does  he  distribute  it  to  the  poor?  No;  his 
joy  consists  in  telling  it  o'er  and  o'er,  weighing  it  with 
shaking  hands,  and  viewing  it  with  a  dim  spectacled  eye, 
which  can  scarcely  distinguish  a  counterfeit  from  a  true 
coin.  At  some  future  period,  when  he  shall  have  com- 
pleted a  certain  sum,  he  dreams  that  he  shall  build, 
plant,  do  good,  and  be  whatever  a  man  ought  to  be. 
But  the  sleep  of  death  comes  on  before  the  cb-eam  of 


212  CHRISTIAN  PHILOSOFHr. 

life  is  over,  and  he  is  gone.  And  lo!  his  heir  thrusts 
him  into  the  ground,  with  a  face  of  affected  grief,  that 
can  hardly  hide  his  real  joy.  Down  sinks  the  dream- 
ing dotard,  into  the  bosom  of  that  earth  to  which  his 
mind  was  prone ;  his  very  name  rots  with  his  emaciated 
body;  and  his  spirit,  all  poor,  naked,  and  beggarly, 
moans  and  bewails  that  he  laid  up  no  treasure  in  hea- 
ven; that,  in  his  earthly  visions,  he  never  thought  of  his. 
soul ;  never  felt  a  desire  for  the  riches  of  grace. 

And  now  behold  his  heir.  Possessed  of  wealth  which 
he  never  knaw  the  toil  of  earning,  he  becomes  a  man  of 
pleasure;  and  he  also  dreameth  a  dream^  The  banquet 
is  prepared.  The  wine  giveth  its  colour  in  the  cup* 
The  gaming-table  is  before  him.  Noise  aud  riot  drive 
away  thought  and  care.  The  singing  men  and  the 
singing  women  enter.  Money  is  lavished  on  horses^ 
dogs,  sharpers,  buffoons;  and  no  debts  regarded  but 
those  of  false  honour.  His  heart  dances  to  the  melody 
of  the  harp  and  the  viol ;  he  pampei^  every  bodily  sense^ 
till  pleasure  itself  is  converted  into  pain  or  insensibility. 
He  dreams  on,  and  soon  sees  phantoms  of  pleasure,  the 
ghosts  of  departed  joys,  dancing,  in  mockery,  before  his 
eyes.  His  powers  of  perception  decay,  his  youth  and 
health  are  departed,  and  he  droops  like  a  hyacinth,  bro- 
ken down  by  a  hasty  shower,  before  it  'has  expanded  its, 
beauty.  Down  he  sinks  to  the  earth,  into  an  untimely 
grave,  and  mourns,  as  he  retires  from  the  shadowy 
scene,  that  a  greediness  of  pleasure  surfeited  his  senses,, 
and  robbed  him,  not  only  of  longer  life,  but  of  real  en* 
jpyment  dming  its  continuance.  What  preparation  did 
he  make  to  relish  the  pleasures  which  flow  at  God's 
right  hand>  the  pleasures  of  reason,  the  sweets  of  be- 
nevolence, all-pure,  all-spiritual,  as  exquisite  in  the. 
enjoyment,  as  exalted  and  durable  in  their  nature?, 
Alas!  none.  He  had  neither  time  nor  inclination*^ 
His  soul  slept,  while  his  body  waked  with  a  fever  ^  th& 


CHRIS'flAN   PHILOSOPHr.  213 

fine  sensibilities  of  the  spiritual  nature  were  enveloped 
in  slumber,  while  his  bodily  senses  were  unnaturally 
jaded,  and  prematurely  worn  out  by  constant  vigilance 
and  activity.  He  drank  the  cup  of  pleasure  to  the  dregs, 
and  the  dregs  were  to  his  palate  wormwood,  and  to  his 
vitals  poison. 

Similar  to  such  slumbers  and  such  dreams  are  the 
slumbers  and  dreams  of  many  whom  we  meet  walking, 
in  their  sleep,  in  the  streets  of  the  city ;  whom  we  behold 
all  lively  and  active  in  the  gaily-iiluminated  theatres  of 
pleasure,  in  the  crowded  emporium  of  commerce,  in 
the  courts  of  princes,  in  the  senate-house,  in  the  forum, 
and  at  the  tribunal.  Deeply  do  they  drink  the  draughts 
of  worldly  vanity,  which,  like  doses  of  opium,  lay  them 
indeed  asleep;  but  at  the  same  time  fill  them  with  self- 
conceit  and  pride,  and  disturb  them  with  dreams,  wild  as 
the  scenes  of  fairy  land.  It  is  not  a  sweet  sleep ;  it  is 
the  sleep  of  disease,  and  resembles  what  the  physicians 
call  the  COMA  vigil,  a  waking  slumber,  a  dangerous 
symptom.  Then,  let  no  man  indulge  the  first  tenden- 
cies to  the  sleep  of  the  soul ;  but  rather  shaJke  off*  dull 
sloth,  and  hear  the  voice  which  calls  him  like  the  cheer- 
ful herald  of  the  morning:  "  Aw^ake,  thou  that  sleepest, 
"  and  arise  from  the  dead,  and  Christ  shall  give  thee 
"  light."  Cheerful,  pleasant,  merciful  warning!  But 
many,  it  is  feared,  are  too  fast  asleep  to  hear  it.  They 
are,  in  their  torpid  state,  like  the  swallows,  in  the  win- 
ter; but  even  the  swallows  when  the  spring  calls  them 
forth,  rise  from  their  temporary  death  in  unknown 
regions,  to  soar  with  joy  and  triumph  in  the  fields  of 
sether.  The  primroses  and  violets  sleep  on  their  banks 
for  many  months;  but  when  the  bland  voice  of  the 
zephyrs  whispers  "  arise,"  you  see  them  spring  forth, 
lift  up  their  heads,  and  drink  the  sun-beams,  and  the 
dew  of  heaven.  And  shall  the  cold  ear  of  man  be  deaf 
to  the  sitiU  small  voice  of  conscience  j  and  shall  his  eyes 


214  CHRISTIAN  PHlLOSOPHr. 

be  impenetrable  to  the  beams  of  grace?  Many  seem 
to  have  little  in  their  nature  of  a  religious  disposition; 
yet  let  us  not  conclude  that  any  of  the  sons  of  Adam, 
any  of  the  redeemed  of  Christ,  are  destitute  of  that 
LIVING  PRINCIPLE,  vi^hich  is  to  be  fostered  and  cherish- 
ed even  to  immortal  life.  There  is  in  every  man  a 
spark,  perhaps  a  latent  spark,  which  only  requires  to  be 
gently  blown  by  the  aspiration  of  the  Holy  Ghost,  to  be- 
come a  clear  light,  and  afford  a  vital  warmth,  to  guide 
to  all  evangelical  truth,  and  to  invigorate  the  mind  with 
faith  and  hope.  There  is  in  every  man  a  seed  of  virtue, 
goodness,  and  piety,  which  only  requires  the  divine 
grace  to  shine  upon  it,  in  order  to  become  a  flourishing 
plant,  exuberant  in  its  fine  foliage,  beautiful  in  its  blos- 
som, abundant  in  its  delicious  fruit,  striking  root  deeply 
in  the  heart,  reaching  the  heavens  with  its  branches,  and 
vegetating  in  beautiful  verdure  to  all  eternity. 

To  excite  this  spark,  to  cherish  this  little  tender  seed 
of  grace,  this,  O  sons  of  men,  is  the  work,  this  thie 
labour.  Arise,  therefore,  and  be  doing,  and  the  Lord 
be  with  you. 

Let  us,  then,  take  an  impartial  view  of  our  own  state, 
and  examine  whether  many  of  us  are  not  in  the  state 
of  spiritual  sleeping  and  dreaming  already  described. 
How  passes  our  life  ?  We  eat,  we  drink,  we  sleep.  To*- 
morrow  and  to-morrow  the  same  dull  repetition:  we 
eat,  we  drink,  we  sleep.  So  also  do  the  poor  animals 
around  us,  whom  we  look  down  upon  as  our  inferiors* 
How  are  we  employed  in  the  intervals  of  this  vegeta- 
tive life  ?  We  buy,  we  sell,  we  dress,  we  trifle,  we  visit, 
we  tell  or  hear  the  tale  of  the  day,  often  a  trifling,  often 
a  false,  sometimes  a  malevolent  one ;  but  in  all  this,  have 
little  other  design  than  to  pass  away  the  time  without 
reflection ;  to  forget  ourselves ;  to  hide  the  prospQct  be- 
fore us^-deathj  judgment,  heaven,  and  helU 


CHRISTIAN  PHILOSOPHT*  215 

How  stands  the  real  state  of  that  religion  which 
We  profess?  We  learn  our  catechism  in  our  infancy; 
we  read  the  bible  at  school;  we  go  to  church  like 
others;  we  hear  and  repeat  our  prayers;  but  have 
we,  indeed,  considered  our  religion  as  our  principal 
concern?  Christianity  is  either  true  or  not  true.  If 
we  believe  it  true,  it  must  be  our  chief  concern;  if 
not  true,  then  why  mock  we  both  God  and  man  by 
our  hypocrisy  ?  But  we  profess  to  believe  it.  Have 
we  any  secret  exercises  of  the  soul  in  converse  and  com- 
munion with  God?  Do  we  spend  any  time  with  our 
own  hearts  ?  Have  we  no  sweet  intercourse  with  heaven 
in  solitude?  no  fervour  of  piety,  no  inward  religion,  no 
spiritual  sensibility,  no  pious  ardour,  no  secret  store  of 
comfort  unknown  to  the  world,  and  which  the  world 
cannot  reach,  locked  up  as  the  precious  jewel,  in  the 
casket  of  the  heart?  If  we  have  not,  we  are  assuredly 
in  that  state  which  requires  us  to  listen  to  that  animat- 
ing call,  "  Awake,  thou  that  sleepest,  and  arise  from 
"  the  dea<l;"  for  dead  we  are  to  God;  dead  to  every 
thing  but  that  vanity  which  ever  terminates  in  vexation ; 
dead  to  all  those  remains  of  excellence,  which  have 
preserved,  amidst  the  ruins  of  human  nature,  some 
faint  vestige  of  its  original  grandeur  and  grace. 

Take  away  the  sfiiritual  life^  and  you  level  man  with 
the  brutes.  He  becomes  immediately  what  the  philoso- 
phers of  old  called  him,  an  animal  with  two  legs,  and  with- 
out feathers.  How  are  the  mighty  fallen !  The  wings  of 
the  eagle  are  clipped.  He  no  longer  eyes  the  golden  sun, 
but  grovels,  like  a  reptile,  on  the  earth.  You  not  only 
level  him  with  the  brutes,  you  make  him  more  miserable 
than  they:  for  he  is  sorely  sensible  of  his  evils,  which 
they  are  not ;  he  is  sensible  of  his  forlorn  condition,  sen- 
sible of  the  shortness  and  possible  evils  of  life,  suffers 
imaginary  as  well  as  real  woe,  and  sees  the  gloomy 
prospect  before   him— the  grave  opening  to  swallow 


215  CHRIS<flAy  PHILOSOPHT^ 

him  up,  and  the  possibility  of  something  terrible  be- 
yond it.  If  we  are  but  animals,  then  are  M^e  of  all 
animals  most  miserable! 

Since  a  religious  lethargy  is  thus  degrading  to  our 
nature,  thus  productive  of  misery,  let  us  rescue  our- 
selves from  it  to-day,  while  it  is  called  to-day ;  and  let 
no  man  say  with  the  sluggard,  "  a  little  more  sleep,  and 
"  a  little  more  slumber,  a  little  more  folding  of  the 
"  hands  to  sleep."  Life  ebbs  apace.  The  day  is  far 
spent  to  many  of  us.  The  night  is  at  hand,  when  the 
sad  licence  may  be  allowed  to  us  in  that  severe  per- 
mission, "  Sleep  on,  now,  and  take  your  rest."  Your 
sun  is  set,  to  rise  no  more.  Death's  scythed,  triumphal 
car,  drives  on  rapidly^  and  mows  down  all  that  stand 
in  the  way.  It  is  computed,  by  the  ingenious  in  calcu- 
lation, that,  on  the  surface  of  the  globe,  more  than .y?/i^?/ 
thousand  mortals,  men,  women,  and  children,  die  every 
night.  How  soon  may  any  one  of  us  make  an  unit  in 
the  thousands  that  every  hour  go  down  into  the  pit  and 
are  no  more  seen ! 

One  of  the  best  means  of  exciting  ourselves,  i$  a  due 
prefiaration  for  the  sacrament  of  the  Lord's  Sufifler* 
Let  us  never  fail  to  receive  it  at  Christmas,  Whitsun- 
tide, and  Easter.  We  shall  thus  experience  a  resur" 
rection  from  the  sleep  and  death  of  indifference,  to  life 
and  hope  in  Christ  our  Redeemer. 

It  is,  mdeed,  an  alarming  symptom  of  the  spiritual 
slumber,  that  many  of  us  go  on  from  month  to  month, 
and  from  year  to  year,  without  receiving  the  sacrament; 
without  seeking  that  mysterious  communion  between 
God  and  our  souls;  without  feeling  any  need  of  it;  . 
without  desiring  it ;  without  any  hunger  or  thirst  after 
it.  If  we  were  not  wrapt  in  a  deep  sleep,  or  state  of 
stupidity,  we  should  long  for  it;  feel  an  appetite  for  the 
heavenly  manna;  and  come  to  the  Lord's  table,  as  ta 
our  daily  meals,  with  eagerness  and  alacrity. 


CHRISTIAN   PHILOSOPHT.  217 

What  shall  we  think  of  those  numerous  persons  who, 
from  year  to  year,  hear  notice  given  of  the  sacrament 
to  be  administered,  and  pay  it  not  the  least  attention? 
v/ho  think  it  a  matter  which  may  concern  any  body  but 
themselves  ?  How  many  among  the  poorest  of  the  poor 
never  approach  the  altar;  live  and  die,  without  having 
once  received  the  sacrament,  or  sought  any  other  means 
of  grace  ?  Do  they  think  the  rich  only  are  capable  of 
grace;  that  the  rich  only  have  souls  to  save;  that  our 
Lord,  like  the  world,  invites  the  rich  only  to  his  table  ? 
Think,  did  I  say?  Alas!  they  think  little  on  the  subject. 
They  are  in  a  deep  sleep;  lost  in  the  night  of  ignorance. 
And  it  unfortunately  happens,  that  if  they  are  awaken- 
ed at  all,  it  is  usually  by  the  call  of  some  enthusiast  im^ 
protierly  called  a  methodist^  who  leads  them  from  the 
<;hilness  of  indifference,  to  the  burning  fever  of  fanatical 
devotion.  Let  them  rather  hear  the  evangelical  call, 
and  apply  it  to  themselves  without  delay ;  "  Awake, 
"  thou  that  sleepest:"  and  let  them  obey  the  friendly 
voice  of  him  who  came  expressly  to  preach  the  gospel 
to  the  poor.  Let  them  prepare  themselves  immedi- 
ately to  use  the  means  of  grace  afforded  them  by  the 
sacrament  of  the  Lord's  supper,  and  be  thankful  that  at 
that  table  there  are  no  invidious  distinctions;  that  the 
rich  and  poor  meet  together,  prostrate  on  their  knees, 
before  their  Maker,  partaking  his  bounty  without  par- 
tiality, and  supplicating  his  mercy ;  all  equally  poor  and 
helpless,  without  his  grace. 

There  are,  it  seems  probable,  many  others  among 
us,  who  think  themselves  too  young  to  be  at  all  concern- 
ed with  things  so  senous  as  the  sacrament.  They  go, 
indeed,  to  church,  but  never  think  of  the  holy  commu- 
nion, because  they  are  too  young  to  be  serious.  Permit 
me  to  ask,  what  is  the  precise  age  at  which  the  care  of 
the  soul  is  to  commence?     When  does  the  minority  of 

•  Methodism  is  described  as  "  godliness  without  ohdeh," 
T 


218  CHMIsr/jiS   PHlLOSOPHr. 

the  soul  terminate?  If  all  are  exempt  who  are  young, 
and  who  think  themselves  young,  how  great  will  be  the 
mimber!  Is  not  going  to  church,  a ^moz^^  thing?  They 
do  not  think  themselves  too  young  to  go  to  church.  May 
it  not  then  be  suspected,  that  as  they  think  themselves 
unconcerned  with  the  sacrament,  they  may  also  think 
themselves  unconcerned  with  the  prayers  and  the  dis- 
courses of  the  church ;  and  so  may  frequent  the  church, 
merely  to  display  their  external  garb,  to  gaze  and  to  be 
gazed  at,  to  pass  away  an  idle  hour,  and  to  comply  with 
an  established  custom.  But  if  their  be  truth  in  Christian- 
ity, they  are  trifling  with  the  most  important  matters,  in 
a  most  dangerous  manner.  They  are  acquiring  a  habit 
of  considering  the  most  sacred  thitigs  with  indiffebence. 
If  they  are  too  young  to  think  of  serious  things,  they 
certainly  are  not  too  young  to  die.  Let  them  take  a 
walk  in  the  church^yard,  and  read  the  inscriptions  on 
the  tomb'Stones.  They  will  find  perhaps,  as  many 
young  as  old,  among  the  victims  of  death;  and  they 
must  allow  that  youth  is  a  more  dangerous  season,  with 
respect  to  temptations^  than  any  other;  and  consequent- 
ly, that  it  more  particularly  requires  the  succours  of 
divine  grace,  to  keep  it  from  falling  into  sin  and  misery. 
And  what  so  powerful  a  means  of  grace  as  the  sacra- 
ment, after  a  due  preparation  ? 

No;  you  are  not  too  young  to  receive  the  divine  blessing 
of  grace.  Only  be  sensible  how  much  you  want  it ;  how 
wretched  and  how  profligate  you  may  become ;  into  what 
shameful  and  dreadful  conduct  you  may  fall,  without  it. 
Awake,  therefore,  from  a  sleep  which  you  cannot  indulge 
without  losing  the  morning  of  life ;  the  best  season  for 
every  kind  of  work,  spiritual  as  well  as  worldly.  Begin 
well,  in  order  to  end  well.  Remember  your  Creator 
in  the  days  of  your  youth,  and  he  will  not  forget 
you  in  the  days  of  your  old  age.  Trust  not  in  beau- 
ty.    Trust  not  in  stren§;th.     Beauty   alone   has  n© 


CHRISTIAN   PHILOSOPHT*  219 

charms  in  the  eye  of  Heaven.  Strength  of  body  can- 
not avail  against  the  arm  of  offended  Omnipotence. 
But  beauty  and  strength,  combined  with  virtue  and 
piety — how  lovely  in  the  sight  of  men !  how  pleasing  to 
Heaven — peculiarly  pleasing,  because,  with  every  temp- 
tation to  deviate,  they  voluntarily  walk  in  the  path  of 
duty. 

There  is  another  class  yet,  with  whom  I  shall  ex- 
postulate on  the  propriety  of  receiving  the  sacrament, 
which  they  are  but  too  apt  to  neglect,  apparently  from 
an  idea  that  they  have  no  concern  in  it.  They  claim  to 
be  lookers-on,  like  spectators  at  a  contest  for  life  and 
death,  without  any  interest  in  the  event.  I  mean  the 
numerous  persons  who  fill  the  very  useful  and  credit- 
able station  of  servants  and  dependants,  apprentices, 
and  labourers  for  hire.  These  are  apt  to  consider  Sun- 
day merely  as  a  holiday^  or  rather  vacation  from  labour; 
a  day  in  which  they  are  to  adorn  themselves  above  their 
rank  and  station,  and  to  sacrifice  to  the  idols  of  false 
pleasure  and  expensive  vanity.  To  think  of  the  sacra- 
ment or  any  other  serious,  affecting  duty,  on  a  day  de- 
voted to  feasting,  to  jolHty,  and  to  wandering  from  house 
to  house,  v/ould  throw  a  gloom  upon  it,  inconsistent  with 
their  schemes  of  enjoyment.  Thoughtlessness  and  folly 
mark  their  conduct  on  that  day,  more  than  on  any  other 
day  in  the  week;  a  day  intended  for  their  improvement  in 
all  virtue,  honesty,  and  true  wisdom.  What!  have  they 
not  souls,  as  well  as  their  superiors  in  rank  ?  Is  not  our 
God  their  God  ?  Did  not  Christ  die  for  them,  as  well 
as  for  their  masters  or  employers?  Think  of  these 
things,  and  let  not  the  sabbath-day,  intended  to  pro- 
mote your  salvation,  contribute,  more  than  any  other 
day,  to  your  destruction*  Would  you  have  it  a  day  of 
pleasure?  In  order  to  be  such,  let  it  be  a  day  of  inno- 
cence, a  day  of  devotion,  a  day  of  rational,  sober,  dis- 
creet recreation. 


220  CHRISfrAN  J^HILOSOPHr. 

Think  not  that  religion  will  destroy  your  cheerful- 
ness. No;  it  will  promote  it.  Nothing  gives  so  fine 
spirits  as  a  clear  conscience;  a  bosom  that  feels  the 
satisfaction  of  having  discharged  its  duties  to  God  and 
man.  Then  recreation  and  harmless  pleasure  are  truly 
delightful.  The  sweet,  in  such  circumstances,  is  with- 
out bitter;  the  rose  without  a  thorn ;  the  honey  without 
a  sting.  I  have  ever  recommended  a  cheerful  religio7ii 
because  all  religion  was  certainly  intended  to  make  men 
happy  ;  and  because  gloominess,  moroseness,  and  seve- 
rity, which  some  persons  require  in  religious  duties, 
originate  in  weakness  and  erroi,  and  lead  to  folly, 
misery  and  madness ;  to  all  that  is  despicable  or  deplo- 
rable. As  religion  is  the  comfort,  superstition  and 
fanaticism  are  the  bane  and  curse  of  human  nature.  Let 
us  ever  beware  of  excess,  even  in  good  and  laudable 
pursuits;  for  wisdom,  and  virtue,  and  happiness,  alt 
dwell  with  the  golden  mediocrity.  Our  exhortations 
to  religion  must  indeed  be  warm  and  animated;  be- 
cause tiie  greater  part  of  men  err,  rather  in  not  reach- 
ing the  deJi^rable  point,  than  by  going  beyond  it.  Yet 
cautions  are  also  necessary,  lest  the  v/illing,  the  zealous, 
the  tender-hearted,  should  be  urged,  by  their  own  ardour 
and  by  persuasion,  to  dangerous  and  unhappy  extremes. 

Vv^e  have,  I  think,  seen  that  the  lively,  animating 
summons  contained  in  the  words,  ''  Awake,  thou  that 
^^  sleepest,"  is  necessary  to  a  great  part  of  mankind, 
whose  feelings  are  become  callous;  and  who  (to  repeat 
the  emphatic  words  of  scripture)  have  a  heart  of  stone, 
instead  of  a  heart  of  flesh;  necessary  to  many,  who  are, 
upon  the  whole,  commendable  for  the  general  decency 
and  propriety  of  their  conduct  in  the  world,  as  the  v/orld 
is  now  circumstanced.  Even  good  kind  of  people,  as 
they  are  called,  and  appear  to  men,  are  not  sufficiently 
awakened  to  the  calls  of  rehgious  duty.  They  acquiesce 
in  decencies,  decorums,  plausibilities,  a.nd  the  cold,  fpiv. 


CHRtSI'IAN  PHILOSOPHT.  221 

mal  morality  which  may  be  practise<l  on  the  most  self- 
ish motives,  for  worldly  interest,  for  health  and  for  plea- 
sure. They  are  not  sufficiently  sensible  of  the  gosfiel 
truths,  its  great  promises,  and  its  dreadful  denunciations 
of  vengeance.  They  are  virtuous  heathens ;  followers 
of  the  religion  of  nature,  not  that  of  Christ.  The  world 
approves  them,  and  therefore  they  approve  themselves; 
but  can  the  world  save  them?  Can  they  save  them- 
selves? No;  assuredly,  if  Christianity  be  not  a  fable, 
they  must  come  t6  Christ  for  salvation. 

Persons  who  live  in  pleasure,  that  is,  who  make  vain 
and  sensual  pleasure  the  sole  business  of  their  lives, 
are  expressly  said,  in  scripture,  to  be  dead  while  they 
live.  They  appear  with  smiles  of  j^er/ze^w^;/ gaiety;  are 
often  furnished  with  riches  and  honours;  but  yet,  in  the 
scripture  sense,  they  are  dead,  if  they  are  not  alive  to 
Christ.  What  avail  their  worldly  ornaments?  The 
SOUL  takes  no  real  delight  in  them,  because  itnatm^ally 
aspires  to  higher  things.  So  have  I  seen  a  nosegay  of 
tulips,  and  pinks,  and  roses,  put  into  the  cold  hand  of  a 
dead  corpse,  in  a  coffin,  while  the  poor  image  of  what 
once  was  man,  could  neither  see  the  gaudy  tints,  nor 
smell  the  fragrance. 

Shall  we  then  not  cry  aloud,  as  we  are  commanded, 
m  the  hope  of  awakening  such  unthinking  persons  to  a 
sense  of  their  own  miserable  condition,  and  the  hopes 
afforded  by  the  gospel  ?  Happy  for  ourselves  and  our 
fellow-creatures,  if  we  could  address  a  slumbering  world 
with  the  trump  of  an  archangel,  uttering  these  enliven- 
ing words,  "  Awake,  thou  that  sleepest,  and  arise  from 
"  the  dead;  and  Christ  shall  give  thee  light." 

All  persons  whatever,  however  decent  and  moral, , 
that  are  in  an  unregenerated  state,  are  represented,  in 
the  strong  metaphorical  language  of  scripture,  as  dead  ; 
but  happily  it  is  a  death  from  which  we  may  raise  our- 

T  2 


222  CHRISriAN  PHILOSOPHr, 

selves  by  prayer;  and  returning  life  will  be  cherishea 
by  heavenly  influence. 

For  what  says  the  friendly  call?  "Christ  shall  give 
"  thee  light.''  The  sun  of  righteousness  shall  shine 
into  the  dark  chambers  of  thy  bosom,  dispel  the  shades 
of  ignorance,  and  disperse  the  phantoms  of  folly  and 
vanity  that  sported  in  the  sunless  region.  Think,  poor 
darkling  mortal,  what  is  promised  tliee !  "  Christ  shall 
"  give  thee  light."  As  the  sun  in  the  morning  breaks 
into  thy  chamber  windows,  and  thou  arisest  from  thy 
bed  to  feel  his  genial  beams,  and  see  all  nature  re- 
assuming  her  beautiful  colours;  so  the  light  of  Christ, 
the  light  of  grace,  shall  beam  upon  the  soul,  by  the 
operation  of  the  Holy  Ghost ^  and  thou  shalt  arise,  and 
see  the  truth  as  it  is  in  Jesus — se,e  the  beauty  of  holi- 
ness— the  day-spring  from  on  high — feel  new  vital 
warmth  glowing  in  thy  bosom;  and  "  though  you  have 
"  lien  among  the  fiots^y^  (in  the  mire  and  rubbish  of 
worldly  vanity,)  "  yet  shall  you  be  as  a  dove,  which  hath 
"  silver  wings,  and  her  feathers  like  gold." 

After  living  the  few  days  of  our  pilgnmage  thus  awake 
to  God,  awake  to  Christ,  awake  to  the  blessed  influences 
of  the  Holy  Ghost,  your  body,  indeed,  shall  lie  down, 
and  pay  that  debt  to  nature,  which  we  must  all  pay :  yet 
your  sould  shall  separate  from  it,  (though  not  without  a 
pang,  yet)  full  of  hope.  Old  age,  or  disease,  or  ac- 
cidents, will  indeed  bring  your  poor,  frail,  perishing 
flesh  (for  such  is  that  of  the  strongest,  the  youngest,  the 
most  beautiful  of  us  all)  to  the  grave ;  your  bones  must 
lie  down  in  the  dust,  from  which  they  were  taken,  and 
the  mourners  shall  go  about  the  streets ;  but  let  them  not 
mour  without  hofie.  Thy  flesh  shall  rest  in  hope ;  peace- 
ful shalt  thou  sleep  till  the  morning  of  the  resurrection; 
when  the  truxnpet  shall  sound,  and  a  voice  shall  be  heard 

*  Psalm  Ixviii.  13 


CITRISQ^IAN  PHILOSOPHr.  223 

sweeter  than  the  sweetest  music  to  the  reviving  eat: 
"  Awake !  awake !  thou  that  sleepest^  and  arise  from  the 
"  dead,  and  I  will  give  thee  lights  life^  glory ^  and  immor- 
"  tality.  Sleep  no  more!— Arise,  put  on  thy  beautiful 
"  garments! — My  glory  is  rising  upon  thee.  Go — 
"  blessed  Spirit^ — and,  in  the  vesture  of  a  new  and  glo- 
"  riiied  body,  shine  among  the  spirits  of  just  men  made 
"  perfect — thyself  a  Spirit,  an  immortal  Spirit.  Sleep 
"  no  more  in  the  arms  of  death ;  for  death  is  subdued ; 
"  and,  as,  like  a  faithful  soldier,  you  watched  with  me 
"  in  the  militant  state,  you  shall  now  join  me  in  the  tri- 
^'  umphal.  Sleep  no  more  the  sleep  of  death ;  but  risej. 
"  and  exult  in  light  ineffable  1" 


SECTION  LVIL 


On  the  Peace  of  GoDj  that  calm  and  composed  Sfate^, 
which  is  produced  by  the  Christian  PniLosoPHr^  and 
is  unknown  to  the  Epicurean^  Stoicj  and  all  other  Phi- 
losophy^ antient  and  moder?!. 

JrL  GENERAL  prospect  of  human  life  presents  a 
sceneof  turbulence,  of  which  the  troubled  ocean  is  an  em- 
blem. But  there  is  a  sweet,  a  peaceable, a  tranquil  state  of 
self-possession,  whether  external  circumstances  are  pros- 
perous or  adverse,  which  constitutes  the  most  solid 
happiness  of  which  human  nature  is  capable.  This 
enjoyment,  arising  from  moderate  desires,  a  regulated 
imagination,  lively  hopes,  and  full  confidence  in  the 
Deity,  is  that  chief  good^  which  philosophers  have  vainly 
sought  in  the  schools,  by  the  strongest  efforts  of  unas- 
sisted reason.  What  then  can  point  it  out,  if  reason^ 
improved  by  science  to  the  highest  degree,  has  not  been 
^ble  to  find  it?  The  answer  is  obvious.     The  religion 


^24  CHRISTIAN  PHILOSOPHY. 

of  Jesus  Christ  offers  to  its  sincere  votaries  the  peace 
OF  God  nvhich  fiasseth  all  understanding ;  a  kind  and 
degree  of  happiness,  which  no  language  can  clearly 
express;  which  the  understanding  cannot  adequately 
conceive,  though  the  heart  can  feel  it,  with  the  most 
delightful  experience. 

"  The  peace  of  God,*'  (says  the  world,)  "  what  is  it?" 
They  know  it  not.  Many  have  no  conception  of  hap- 
piness, independent  of  external  circumstances ;  the  toys 
of  childhood,  protracted  to  age.  They  do  not  search 
for  it  in  theinselvesy  but  in  the  eyes  of  the  world.  All 
their  enjoyments  must  be  violent,  sensual,  or,  at  least, 
OSTENTATIOUS.  Admire  them,  talk  of  them^  flatter 
them;  let  the  diurnal  papers  exhibit  their  names  in 
capitals,  and  fashion  crowd  to  their  door;  let  their 
equipages  be  splendid,  and  tlieir  mansions  magnificent, 
their  egress  and  regress  recorded  in  the  daily  histories^ 
or  they  sicken  in  the  midst  of  health ;  they  pine  in  the 
midst  of  abundance ;  the  rose  on  their  bosom  loses  its 
fragrance ;  the  honey  on  their  palates,  its  flavour.  To 
be  celebrated^  even  for  folly,  even  for  vice,  is  to  them  an 
enviable  notoriety;  to  be  unnoticed  in  public  circles, 
in  the  midst  of  every  real  blessing  and  solid  comfort  at 
home,  infuses  a  bitter  into  all  those  sweets,  which  God 
in  his  bounty  has  lavished. 

But  the  felicity  arising  from  the  peace  of  God  is 
neither  the  tumultuous  extasy  of  the  fanatic,  nor  the 
noisy  merriment  of  the  prodigal*  It  seeks  no  plaudits ; 
it  makes  no  parade.  It  blazes  not  out  like  the  sudden 
eruptions  of  a  volcano;  but  burns  like  the  vestal  lire, 
clear  and  constant,  with  a  warmth  that  invigorates, 
without  scorching;  with  a  light  that  illuminates,  with- 
out dazzling  the  visual  faculty. 

Thus  desirable,  how  is  the  peace  of  God  to  be 
obtained?  it  is  an  important  question.  Let  us  enter  on 
the  research*     If  we  enter  on  it  with  dispositions  truly 


CHRIS tTAN   PHILOSOPHr^  ^'25 

humble  and  sincere,  there  is  little  doubt  but  we  shall 
experience  the  truth  of  that  comfortable  declaration: 
"  Ask,  and  it  shall  be  given ;  seek,  and  ye  shall  find." 

What  said  the  v/isdom  of  pagan  antiquity,  on  the 
means  of  securing  peace  or  tranquility?  Much  that  was 
plausible;  little  to  the  purpose. 

It  was  the  advice  of  an  antient  philosopher:  "  Sub« 
"  ject  yourself  to  reason,  and  you  shall  be  reduced 
''  to  no  otlier  subjection."  Experience,  however,  has 
evinced,  that  human  reason,  under  a  variety  of  circum- 
stances, is  too  weak  and  fallible  to  be  depended  upon, 
for  the  full  security  of  human  happiness.  What  he 
vainly  attributed  to  reason,  may  with  justice  be  ascribed 
to  religion.  Religion,  duly  understood,  and  duly  at- 
tended to,  is  capable  of  giving  much  of  that  freedom 
from  passion  and  perturbation,  to  which  philosophy  in 
vain  pretended.  Not  that  I  mean  to  arrogate  too  much, 
or  claim  more  than  truth  and  experience  will  allow,  even 
in  favour  of  religion.  While  man  preserves  the  nature 
which  God  gave  him-^  he  must  continue  subject  to  the. 
transient  impulse  cf  those  sensations  from  external 
objects  which  excite  passion,  and  disturb  repose. 

All  I  contend  for  isj  that  religion,  vital  religion, 
the  rehgion  of  the  heart,  is  the  most  powerful  auxili- 
ary of  reason,  in  waging  war  with  the  passions,  and 
promoting  that  sweet  connposure  which  ccnstitutes  the 
peace  of  God.  Reason  may  point  out  wliat  is  right, 
but  she  wants  authority  in  the  minds  of  most  men, 
to  enforce  obedience  to  her  comniands.  Here  religion 
steps  in  with  majestic  mien,  and  glides  the  sanction  of  a, 
law  to  the  dictates  of  discretion. 

I  recommend,  therefore,  to  him  who  wishes  to  obtain 
the  peace  of  God,  a  diffide?ice  in  human  reason,  however 
strong  by  nature,  and  however  improved  by  study.  A 
confidence  in  it  leads  to  that  pride  which  God  resisteth. 
But  I  mean  this  diffidence  to  he  chiefly  confined  to  the 


226  CHRISflAN  PHILOSOPHT. 

Operations  of  reason  in  religious  disquisitions.  Things 
above  reason  are  not  to  be  rejected  as  contrary  to  rea- 
son, but  to  be  received  with  a  reverential  awe,  and  a 
devout  submission  of  the  understanding  to  the  God  who 
gave  it. 

He,  then,  who  wishes  to  tranquillize  his  bosom,  must 
have  recourse  to  more  powerful  medicines  than  those 
of  an  empirical  philosophy.  Philosophy  has  been  tried, 
from  the  earliest  ages  to  the  present  hour,  with  little 
success.  Philosophy  is  cold  and  inactive.  She  may 
influence  and  direct  the  understanding;  bivt  she  cannot 
warm  the  affections  with  the  love  of  God  and  virtue. 
Sentiment  is  necessary  to  impel  the  heart,  to  guide 
or  regulate  even  the  virtuous  passions;  and  no  senti- 
ment is  so  efficacious  for  this  purpose  as  the  clevotionaL 
The  word  of  God^  as  the  strong  language  of  scripture 
expresses  it,  is  quick  and  fiowerfal^  and  sharfier  than  any 
two-edged  cword^  piercing  even  to  the  dividing  asunder  of 
soul  a7id  spirit^  and  of  the  joints  and  marrow ;  and  is  a 
discerner  of  the  thoughts  and  intents  of  the  heart* 

From  the  shallow  streams  of  philosophy,  we  must 
hasten  to  the  living  fountain  of  the  Christian  religion. 
It  is  the  influence  of  God  on  the  heart  of  man,  the 
divine  operation  of  the  Holy  Spirit  on  the  spirit  of 
human  creatures,  which  alone  can  bestow  a  permanent 
tranquility ;  that  peace  of  God,  which  passeth  all  under- 
standing; that  peace,  which  no  human  eloquence  can 
clearly  explain;  which  no  human  sagacity  can,  by  its 
own  unassisted  efforts,  procure;  but  which  the  devout 
heart  of  the  believer  feels  with  joy  and  gratitude. 

This  is  the  polar  influence  which  can  alone  fix  the 
tremulous  needle,  and  point  it  directly  to  Heaven; 
streaming  into  the  heart  of  man  an  emanation  of  divi- 
nity. 

Let  us  then  take  a  view  of  the  fruits  of  the  Spirit,  as 
they  are  beautifully  described  by  the  Apostle.      The 


CRRISflAN  PHILOSOPHr.  327 

Jruit  of  the  Spirit  is  love^  joy^  fieace^  long  stiffering^  gen^ 
tleness^  goodness^  faith^  meekness^  temperance. — These 
lovely  virtues  have  a  natural  tendency  to  produce  equa- 
nimity, self-possession,  a  serene,  placid,  delightful  frame 
of  mind,  such  as  the  sages  of  old  conceived,  indeed,  but 
could  not  either  procure  or  communicate.  These  make 
an  earth  a  Heaven,  and  render  it  evident,  beyond  a 
doubt,  that  the  true  Christian,  after  all  the  boasts  of  the 
gay  voluptuary,  is  the  real  man  of  pleasure. 

The  worldly  man  of  pleasure  is  indeed,  for  the  most 
part,  a  man  of  pleasure  only  in  name.  His  pains,  upon 
the  whole,  greatly  outweigh  his  pleasures ;  or  his  insen- 
sibility, contracted  by  excess,  leaves  him  in  the  midst 
of  all  that  luxury  can  spread  before  him,  in  ^  state  very 
remote  from  the  enjoyments  of  the  temperate,  humble, 
and  sincere  believer. 

It  would  not  be  right  to  describe  things  in  a  declama- 
tory and  rhetorical  manner,  so  as  to  violate  the  truth  of 
representation,  for  the  sake  of  maintaining  even  the 
cause  of  religion*  But  experience  will  justify  me  in 
asserting,  that  the  numerous  tribes  in  the  gay  and  ele- 
vated circles,  who  pursue  happiness  in  dissipation  only, 
and  never  think  of  God,  but  to  swear  with  levity  by  his 
name,  exhibit  many  external  signs  of  singular  irritation, 
and  public  misery.  Tbey  appear  to  have  no  resources 
in  their  own  bosom.  They  depend  on  precarious  ex- 
ternals, on  the  will  and  €o-operation  of  others,  for  all 
their  pleasures.  Change  of  place  is  their  grand 
remedy  for  their  uneasy  sensations*.    Like  a  sick  man, 

*  Lucretius  well  describes  this  resdessness : 

Commutare  locum^  quasi  onus  deponere  possit. 
Mxit  scepeforas  magnis  ex  eedibus  ille. 
Esse  dotni  quern  pertcesum  est,  subitoque  rcoertit; 
^uippeforis  nihilo  melius  qui  sentiat  esse. 
Currlt  agens  mannas  ad  villam;  hie  praecipitentur 


S28  CRRIS^IAN  PfflLOSOPHr. 

who  turns  from  sids  to  side  on  his  bed,  in  hope  of  that 
sleep  which  his  fever  denies,  they  fly  to  various  scenes 
of  pubhc  resort,  in  the  midst  of  amusements,  unamused ; 
in  the  midst  of  pleasure,  unpleased ;  and  reluctantly  re- 
turn to  their  home,  where  God  has  given  them  a  good 
inheritance*  They  have  used,  or  rather  abused,  all  their 
comforts.  They  are  glutted  with  pleasure.  Nothing 
has  the  grace  of  novelty  to  recommend  it.  Behold  their 
dissatisfied  countenances,  and  their  artificial  smiles,  to 
hide  them  at  the  gay  places  of  public  amusement. 
Their  appetite  grown  dull,  this  world  affording  no  new 
joy,  and  the  next  never  in  their  thoughts,  they  are,  at 
first,  the  slaves  oi  folly ^^  and,  at  last,  the  victims  of  des- 
pair. 

How  different  is  it  with  him  who  has  happily  been 
tinctured  with  religion  in  his  early  age,  and  learned  to 
seek,  as  his  chief  good,  "  the  peace  of  God,  which  pass- 
"  eth  all  understanding?"  Great  fieace  have  they  that  love 
thy  law"^'.  I  do  not  affirm  that  the  Christian  religion 
pretends,  like  the  arrogant  philosophy  of  the  stoics,  to 
place  man  out  of  the  reach  of  evil,  or  to  render  him 
insensible  of  misery*  A  certain  portion  of  evil  and 
misery  is  to  be  the  lot  of  every  mortal;  and  wise  pur- 
poses are  effected  by  chastisement,  when  suffered  to 
fjperate  in  its  regular  manner  in  the  production  of 
humility,  godly  sorrow,  repentance,  and  amendment. 
But  this  I  say,  and  am  justified  in  the  assertion  by  the 
scriptures  of  God,  and  by  the  experience  of  many  pious 

Auxiliufn  tecfis  quasi Jerre  ardentilnis  instans  : 
Oscitat  extemplo,  tetigit  cum  hniina  villie. 
Aut  abit  in  soniniim  gravis  ;  atque  oblivia  queer  it; 
Aut  etiam  properaiis  tirbem  petite  atque  revisit. 
Hoc  se  quisqiie  modojitgit  .•  at,  quod  scilicet y  utjit, 
Effiig&'c  baud  potis  est,  ingratis  bcsretj  et  angit. 

Lucre  Tiirsv 
*  Psalm  cxix.  165. 


CHRISTIAN  PHILOSOPHT.  229 

believers,  there  is  nothing  which  can  lessen  the  evils  of 
life  so  much,  or  teach  a  man  to  bear  them  with  such 
fortitude,  as  a  full  dependence  on  God,  and  a  habit  of 
seeking  pleasure  in  warm  yet  rational  devotion.  It  will 
ever  be  found  by  those  who  thus  seek  it  faithfully. 

It  is  not,  indeed,  to  be  believed,  but  that  God,  whose 
Providence  superintends  the  animal  and  vegetable  world, 
and  the  inanimate  creation,  should  watch  over  the  spi- 
ritual with  peculiar  care,  and  conduct  it  by  his  imme- 
diate influence.  A  soul,  therefore,  which,  by  piety  and 
charity,  humbly  endeavours  to  obey  the  revealed  will  of 
God,  and  to  render  itself  acceptable  to  the  eye  which  is 
too  pure  to  behold  iniquity  without  offence,  will  proba- 
bly be  sure  oi  iiecuUar  regard.  No  evil  so  great  shall 
happen  to  it ;  no  misfortune  so  heavy  shall  befall  it,  but 
that  a  way  to  escape  shall  be  opened,  or  a  supernatural 
powder  of  bearing  it  afforded.  A  ray  of  sunshine  will 
beam  upon  it  from  the  fountain  of  spiritual  light,  when 
the  world  presents  nothing  but  dark  clouds.  Like  the 
Alpine  mountain,  the  good  and  devout  Christian  rises 
above  the  clouds,  and  enjoys  a  glorious  sunshine,  which 
erring  mortals  below  him  cannot  partake.  He  who 
enjoys  the  peace  of  God,  may  be  said  to  resemble  the 
halcyon,  whose  nest  floats  on  the  glassy  sea,  undisturbed 
by  the  agitation  of  the  waves. 

Men  deem  themselves  fortunate  in  obtaining  the 
patronage  of  a  fellows-creature  like  themselves,  elevated 
by  the  favour  of  a  prince  or  by  his  own  industry,  above 
the  common  level.  They  feel  themselves  safe  under 
his  protection,  from  the  evils  of  poverty.  Yet  what  is 
the  protection  of  man,  of  princes  and  nobles,  to  the  pro- 
tection of  the  Lord  of  Lords,  the  King  of  Kings,  the 
Ruler  of  Princes?  But  the  pious  Christian  believes 
firmly  that  he  enjoys  the  unspeakable  advantage.  It 
is  a  continual  feast  to  him.  It  is  a  perennial  spring  of 
living  v/ater.     In  adversity  or  prosperity,  his  CHiEr 


230  CBRISriAN  PHlLOSOPffr. 

GOOD  remains  like  the  mountain,  which  cannot  be 
moved.  It  is  the  rock  of  ages,  on  which  he  builds 
the  fair  fabric  of  his  fehcity. 

What  is  there,  in  all  the  pomp  of  the  world,  and  the 
enjoyments  of  luxury,  the  gratification  of  passion,  com- 
parable to  the  tranquil  delight  of  a  good  conscience  F  It  is 
the  health  of  the  mind.    It  is  a  sweet  perfume,  that  diffuses 
its  fragrance  over  every  thing  near  it  without  exhausting 
its  store.     Unaccompanied  with  this,  the  gay  pleasures 
of  the  world  are  like  brilliants  to  a  diseased  eye,  music 
to  a  deaf  ear,  wine  in  an  ardent  fever,  or  dainties  in  the 
languor  of  an  ague.     To  lie  down  on  the  pillow,  after 
a  day  spent  in  temperance,  in  beneficence,  and  piety, 
how  sweet  is  it!  How  different  from  the  state  of  him, 
who  reclines,  at  an  unnatural  hour,  with  his  blood  in- 
flamed, his  head  throbbing  with  wine  and  gluttony,  his 
heart  aching  with  rancorous  malice,  his  thoughts  totally 
estranged  from  him  who  has  protected  him  in  the  day, 
and  will  watch  over  him,  ungrateful  as  he  is,  in  the 
night  season  1  A  good  conscience  is,  indeed,  the  peace 
of  God.     Passions  lulled  to  sleep,  clear  thoughts,  cheer- 
ful temper,  a  disposition  to  be  pleased  with  every  obvi- 
ous and  innocent  object  around;  these  are  the  effects  of 
a  good  conscience ;  these  are  the  things  which  consti- 
tute happiness;  and  tb  ise  condescend  to  dwell  with  the 
poor  man,  in  his  humble  cottage  in  the  vale  of  obscu- 
rity.   In  the  magnificent  mansion  of  the  proud  and  vain, 
glitter  the  exteriors  of  happiness,  the  gilding,,  the  trap- 
ping, the  pride,  ^nd  the  pomp;  but  in  the  decent  habi- 
tation of  piety  is  oftener  found  the  downy  nest  of  hea- 
venly peace;  that  solid  good,  of  which  the  parade  of 
the  vain,  the  frivolous,  and  voluptuous,  is  but  a  shadowy 
semblance. 

I  see  a  crowd,  travelling,  by  choice^  on  the  Sunday, 
(the  day  of  rest  appointed  for  man  and  beast,  by  the 
benevolent  being  who  made  them,)  with  a  speed  that 


CHRlS*riAU  J^HILOSOPHr.  231 

almost  outstrips  the  wind.     Whither  are  they  hasttn- 
ing?  To  the  regions  of  delight;  some  place  of  modish 
resort;  where  the  sound  of  the  viol  invites;  where  the 
song,  and  the  dstnce,  and  the  festive  board,  promise 
pleasure  without  alloy.     Join  the  train  awhile,  and  mark 
the  event.     The  variety  of  objects  dissipates  care  for  a 
short  time ;  but  weariness  soon  ensues,  and  satiety  con- 
verts the  promised  pleasure  to  indifference,  at  least,  if 
not  to  pain.     And  now  they  return  to  their  /lomcj  the 
seat  of  plenty,  with  countenances  that  by  no  means  ex- 
press satisfaction  at  w^hat  is  just  past;  that  satisfaction 
which  might  have  been  expected,  considering  the  pre- 
paration, the   expence,  the  haste,  and  the  eagerness, 
v/hich  appeared  in  the  commencement  and  progress  of 
the   fashionable    excursion.     Piety,   charity,   domestic 
comfort,    have    all   been    sacrificed    at   the    shrine    of 
Fashion ;   and  the  fickle,  unfeelhig  deity  has  bestowed 
nothing  in  return,  but  weariness,  languor,  and  a  total 
disrelish  of  the  pleasures  of  simplicity,  the  sweets  of 
innocence,  the  feast  of  benevolence,  and  the  enlivening 
ardour  of  devotion. 

To  contrast  the  scene,  I  picture  a  regular,  respecta- 
ble, religiousy^?m77/,  spending  their  time,  after  the  per- 
formance of  their  social,  public,  or  professional  duties, 
around  the  domestic  fire-side,  in  peace  and  love.  Every 
countenance  is  illuminated  with  cheerfulness.  No  tedi- 
um, no  exhausted  spirits,  no  fiale^  ghastly  visages,  from 
the  vigils  of  the  card-table ;  no  envious  feelings,  no  jea- 
lousy nor  rage  at  the  sight  of  superior  splendor.  Pleased 
with  a  well-spent  day,  they  fall  on  their  knees  before 
they  retire  to  repose,  and  thank  the  Giver  of  all  comfort 
for  the  mercies  already  received ;  and  pray,  with  hum- 
ble confidence,  for  protection  in  the  night,  and  continu- 
ance of  mercy  during  the  remainder  of  life.  Cheerflil 
and  refreshed,  they  rise  in  the  morning,  and  go  forth 
to  the  labours  of  life,  chanting  the  carols  of  pious  grati- 


232  CHRiflSAN  PHILOSOPHY 

tude.  Here  is  enjoyment  of  existence ;  this  is  life  in- 
deed*, with  a  perpetual  relish;  not  attended  with  the 
tumultuary  ardours  of  a  fever,  but  the  gentle,  pleasant 
warmth  of  sound  health. 

You,  therefore,  who,  blessed  by  Providence  with  pro- 
fusion of  wealth,  are  enabled  to  vcidk.t  f^leasure  your  con- 
stant pursuit,  try  the  exfieriment^  whether  pleasure  of  the 
purest  kind  is  not  to  be  drawn  from  the  fountains  of 
piety  and  divine  love.  Amusements  and  pleasures, 
commonly  so  called,  are  not  to  be  rigidly  renounced. 
They  are  not  only  allowable,  but  desirable  and  useful; 
solacing  poor  human  nature  in  its  sorrows,  and  pro- 
moting, by  temporary  relaxation,  the  energies  of  virtue. 
But  surely  it  is  possible  to  retain  religious  principles 
inviolate,  and  to  be  uniformly  actuated  by  religious  sen- 
timents, in  a  life  occasionally  diversified  by  cheerful, 
and  moderate,  and  innocent  amusements.  Only  keeji 
your  heart  nvith  all  diligence.  Let  your  imagination  be 
pleased;  your  thoughts  occasionally  diverted;  but  let 
your  heart  be  unseduced  from  the  love  of  him  who  first 
loved  you.  Let  your  affections  still  point,  like  the  nee- 
dle to  the  north,  wherever  the  vessel  is  blown  by  the 
winds,  towards  God.  Your  hands  may  be  employed, 
in  the  avocations  of  social  life  and  civil  society :  but  let 
your  ?ieart  be  at  leisure  for  the  things  which  belong  unto 
your  peace ;  which  will  render  your  life  constantly  cheer- 
ful, and  your  death  as  little  painful  as  the  struggles  of 
nature  will  admit. 

It  is  never  improper  to  caution  the  Christian,  who 
seeks  the  fieace  of  God^  against  such  a  degree  of  imtias- 
sioned  religion  as  tends  by  its  violence^  to  destroy  all  true 
devotion,  or  to  abbreviate  its  continuance.  There  cer- 
tainly are  religious  persons,  who,  through  the  disorder 
of  their  imaginations,  and  weakness  of  judgment,  seem 

*  ffoc  est  viv^re^ 


CHRISTIAN  fHILOSq^Hr^  233 

not  to  enjoy  that  tranquility^  of  jieace  of  God^  which 
religion  is  caculated  to  produce. 

Gentleness  and  moderation  contribute  to  the  increase 
as  well  as  duration  of  our  most  refined  enjoyments. 
We  see  nothing  of  extreme  rigour,  nothing  of  unnatu- 
ral austerity,  nothing  of  intemperate  ardour,  in  the 
devotion  of  our  Saviour  or  his  disciples;  so  that  they 
seem  to  be  no  less  repugnant  to  the  gospel,  than  to 
reason  and  philosophy.  Nothing  violently  passionate  is 
durable ;  no,  not  even  the  ecstacies  of  religion.  Violent 
passion  is  like  a  flood  after  great  rains.  However  it 
may  rush  in  torrents  for  a  day,  it  will  exhaust  itself, 
and  dwindle  to  the  shallow  stream,  scarcely  creeping 
within  the  banks  of  its  natural  channel. 

The  passions  are  the  chief  destroyers  of  our  peace ; 
the  storms  and  tempests  of  the  moral  world.  To  ex- 
tirpate them  is  impossible,  if  it  were  desirable.  But  tq 
regulate  them  by  habitual  care,  is  not  so  difficult,  and  is 
certainly  worth  all  our  attention.  Many  men  do  evi- 
dently acquire  a  wonderful  command  of  their  passions, 
in  the  presence  of  their  superiors,  or  when  their  tem- 
poral interest  is  concerned.  And  shall  wc  not  attempt 
it  in  the  presence  of  God  dwelling  in  us^  and  for  an  ever- 
lasting interest? 

The  task  is  facilitated  by  the  grace  of  God,  wiiich 
certainly  co-operates  with  man  in  every  virtuous  endea- 
vour. To  Jesus  Christ,  then,  let  us  have  recourse, 
as  to  the  best  philosopher.  He  w^ho  said  to  the  sea, 
^'  Be  still,"  will  calm  our  passions,  as  he  smoothed  the 
waves.  Peace  was  the  legacy  which  he  left  to  his  fol- 
lowers. Hear  his  bland  and  soothing  words :  "  Peace 
^»  1  leave  with  you ;  my  peace  I  give  unto  you ;  not  as 
"  the  world  giveth  give  I  unto  you."  "  The  work  of 
"  righteousness,"  says  Isaiah,  "  is  peace ;  and  the  effect 
^i  of  righteousness,  quietness  and  assurance  forever." 
**  Grace  and  peace  be  multiplied  unto  you,"  says  St. 

u  2 


234  CHRISriAN  PHILOSOPHr. 

Peter,  "  through  the  knowledge  of  God,  and  of  our  Lord 
"  Jesus  Christ." 

"  Not  as  the  world  giveth,'*  says  our  Saviour,  "  give 
*^  I  peace/'  The  world  speaks  peace,  when  there  is  no 
peace.  Dissipation,  variety  of  worldly  business,  worldly 
cares,  worldly  company,  riot,  noise,  intemperance,  pro- 
duce a  TUMULT,  which  banishes  reflection,  but  cannot 
cause  serenity,  self-possession,  and  composure.  The 
sick  man,  who  has  recom^se  to  opium  and  strong  drink 
to  lull  his  malady  in  a  deceitful  oblivion,  increases  his 
pain  and  his  danger. 

The  Christian  seeks  ficacc^  by  seeking  pardon  of  God 
by  repentance.  ^'  Acquaint  thyself  with  God,  and  be 
"  at  peace."  He  seeks  peace,  by  keeping  a  watch  on 
those  great  destroyers  of  it,  his  passions.  On  these 
tumultuous  waves  he  pours  the  oil  of  Christian  love, 
and  they  are  calm.  Thus  he  lives ; — at  peace  with  him- 
self, at  peace  with  his  neighbour,  and  at  peace  with  his 
God. 

Thus  he  lives ;  and  when  he  quits  this  earthly  scene^ — 
(like  a  river,  whose  banks  are  flowery,  and  whose  waters 
limpid  and  smooth,) — he  glides,  unruflled,  into  the  ocean 
of  eternity.     Go,  then,  gentle  Spirit,  to  the  realms  of 
peace,  and  enjoy  the  peace  of  God ! — in  the  bosom  of 
iky  father,  and  our  father*.      Very  pleasant  hast  thou 
been  unto  us^^  during  the  time  of  thy  sojourning  here* 
Dove-like  were  thy  manners ;  for  the  Spirit,  which  de- 
scended like  a  dove,  inspired  thee  with  every  amiable 
disposition,  and  above  all,  with  the  love  of   peace, 
national  and  public,  as  well  as  internal:  and  blesseb 
ARE  THE  peace-makers;  thcirs  shall  be  the  peace  of 
God  which  passeth  all  understanding,  in  the  kingdOxAi 
of  Heaven. 

^  John,  XX.  17.  t  2  Sam.  i.  26. 


CHRISTIAN   PHILOSOPnr.  235 

In  the  kingdoms  of  the  earthy  indeed,  there  is  seldom 
any  lasting  peace.  What  Christian  but  must  drop  a 
tear  over  the  fertile  realms  of  Christendom  crimsoned 
with  human  blood;  shed  at  the  instigation  of  the  spirit 
of  Apollyon,  or  the  destroyer,  taking  bis  abode  in 
hearts  which  have  rejected  the  Holy  Ghost,  the  spirit 
of  love,  the  God  of  peace !  May  the  rulers  of  the  world 
7'eceive  the  Spirit  of  Christy  and  heal  the  wounds  of  the 
people;  so  shall  they  experience,  in  the  hour  of  their 
own  distress,  the  peace  of  God  which  passeth  all  under- 
standing, and  their  crowns  shall  be  immortal. 


SECTION  LVIIL 


General  Reflections  on  Happiness — Errors  in  the  Pur-- 
suit  of  it — JS!*o  sublunary  Happiness  perfect. — Christ's 
invitation  to  the  wretched. — Christian  Philosopht 
affords  the  highest  earthly  Satisfaction.'-^Its  Summum 
BoNUM  is  a  State  of  Grace ^  or  the  Enjoyment  of  divine 
Favour^ 

X  O  what  purpose  are  laboured  declamations 
on  the  misery  of  man  ?  He  can  want  no  studied  proofs 
of  a  wretchedness  which  he  sees  in  others,  and  feels  in 
his  own  bosom.  To  expatiate  on  the  symptoms  of  a 
disease,  without  pointing  out  a  cure  or  an  alleviation,  is 
only  to  add  to  the  pain,  by  increasing  the  impatience  of 
the  sufferer. 

After  all  the  melancholy  pictures  of  human  life,  it 
must  be  allowed,  that  there  is  much  comfort  in  the 
world,  blended  with  its  misery.  Look  abroad,  from  the 
library  into  real  life,  and  you  will  see  a  general  appear- 
ance of  cheerfulness.  Though  clouds  intervene,  sun- 
shine predominates.     The  labourer  and  mechanic  chaut 


'2SS  CHRISTIAN  PHILOSOPHT. 

over  their  daily  toil;  and  though  they  pause  to  wipe  the 
sweat  off*  their  brow,  return  to  their  work,  after  a  short 
but  hearty  meal,  and  the  sweetest  slumbers,  not  only 
without  a  murmur,  but  with  alacrity. 

The  prospect  of  reward  at  the  close  of  a  laborious 
day,  the  vicissitudes  of  rest  and  labour,  the  succession 
of  ideas  in  active  employment,  the  warmth  and  agita- 
tion of  the  animal  spirits  consequent  on  exertion,  super- 
induce a  delightful  oblivion  of  care,  and  render  the 
state  of  those  who  are  supposed  to  be  the  least  happy, 
the  poor  and  laborious,  frequently  most  pleasurable. 

Nor  let  the  higher  ranks  among  us  be  enviously  and 
malignantly  misrepresented.  Many  in  the  higher  ranks 
devote  their  time  to  business  and  pleasure  alternately^ 
and  though  the  harji  aiid  the  viol^  the  tabret^  and  pipc^ 
andwine^  are  in  their  feasts  ;'^  yet  some  of  them,  guided 
by  prudence,  moderation,  and  piety,  lake  a  delight,  at 
the  same  time,  in  regarding  the  Kvork  of  the  Lord^  and 
co7isidering  the  ofieration  of  his  hand;-\  suffering  neither 
pleasure  nor  business  to  interrupt  their  endeavour  to  im- 
prove in  grace,  and  to  exercise  themselves  in  works  of 
devotion  and  charity.  With  respect  to  charity,  which 
distinguishes  this  age  and  nation  above  all  the  nations 
on  the  face  of  the  earth,  by  whom  are  the  great  estab- 
lishments for  all  infirmities  and  casualties  raised  and 
supported,  but  by  the  rich  and  noble,  by  successful  men 
in  business,  who  most  benevolently  endeavour  to  com- 
inunicate  the  happiness  to  which  they  were  born,  or 
with  which  Providence  has  blessed  their  exertions? 
Happy  in  themselves,  they  endeavour  to  deserve  or 
sanctify  their  prosperity,  by  imitating  him  who  gave  it, 
in  acts  of  most  disinterested  beneficence.  For  a  proof  of 
this,  look  into  our  public  diaries,  and  the  registers  of 
great  charities;  and  see  how  eagerly  the  rich  and  great 
contribute  to  their  support. 

*  Isa.  V.  12,  t  Ibi^- 


CHKISriAS^   PHILOSOPHr.  2o7 

So  that,  upon  the  whole,  there  is  certainly  an  a/i/icar- 
ance  of  goodness  and  of  joy  on  the  face  of  hunnan 
affairs;  and  this  appearance,  in  many  cases,  is,  most 
certainly,  supported  by  reality.  The  world  abounds 
with  good  as  well  as  evil.  Our  disposition  and  discon- 
tent too  often  poison  and  embitter  the  rich  repast. 

It  is  indeed  evident  that  there  is  more  good  than  evil 
in  the  world.  Plenty  is  certainly  more  common  than 
scarcity;  health  than  sickness;  ease  than  pain.  And 
this  is  so  far  confirmed  by  experience,  as  to  render  the 
descriptions  of  human  misery,  which  we  read  in  declam- 
atory harangues,  worthy  of  little  credit  and  attention. 
Few,  coinpMi^ativcly^  know  what  it  is  to  be  completely 
miserable.  Who  of  us,  in  this  country,  does  not  every 
day  enjoy  some  solid  comfort?  A  vast  majority  is 
warmly  clothed,  plentifully  fed,  and  accommodated  with 
a  house  for  shelter,  and  a  bed  for  repose. 

Yet  let  the  balance  be  held  evenly.  There  is,  we  all 
experience,  an  abundance  of  evil  in  the  world ;  and  it 
is  aggravated  and  actually  increased  by  fear,  and  the 
activity  of  a  lively  imagination. 

It  is  true  also,  that  the  best  of  our  pleasures  and  en- 
joyments are  rather  amusive,  than  perfectly  and  durably 
satisfactory.  For  who  ever  declared  himself,  in  the 
midst  of  grandeur,  pleasure,  opulence,  happy  to  the 
utmost  extent  of  his  wishes?  Who  but,  in  some  mo- 
ments, has  felt  a  sentiment  of  discontent?  Who  ever 
said,  "  I  am  now  in  that  settled  state  of  enjoyment  and 
'<  perfect  contentment,  that  I  conceive  not  a  wish  of  ad- 
"  dition  to  it ;  I  look  not  to  a  future  day  for  an  increase ; 
"  I  acquiesce;  free  at  once  from  hope  and  from  fear?'* 
An  involuntary  sigh  rises  in  the  height  of  our  pros- 
perity. 

I  shall  think  myself  not  uselessly  employed  in  the 
endeavour  to  discover  the  causes  of  man's  failure  in 


.*38  CHRISTIAN   PHILOSOPIir. 

search  of  satisfaction.  What  is  it  that  dashes  his  sweet- 
est atid  most  plentiful  cup  with  a  bitter  mixture? 

In  the  first  place,  man  raises  his  expectations  too 
high;  beyond  what  nature  and  experience  justify ;  when 
he  ventures  to  promise  himself  any  happiness  without 
defect,  and  without  abatement;  a  sun  without  spot;  a 
sky  without  a  cloud.  The  world  is  not  our  home.  The 
world  is  now  old;  and  the  experiment  of  attaining  to 
perfection  of  happiness  has  been  tried  by  every  indivi- 
dual that  ever  existed  in  it.  Many  have  left  on  record 
an  account  of  their  experiments,  and  a  uniform  avowal 
of  disappointment.  He,  therefore,  that  would  taste  the 
happiness  allowed  to  human  nature,  must  learn  to  take 
aim  at  marks  within  his  reach,  to  be  duly  sensible  of 
little  advantages  and  common  blessings,  daily  exemp- 
tion from  evil,  from  pain,  from  debt,  from  extreme  want, 
from  infamy,  from  exile,  from  imprisonment.  How 
much  happier  is  he  who  has  a  sufficiency  of  food,  of 
raiment,  a  comfortable  house,  and  a  warm  bed,  than 
millions  of  the  human  race,  in  savage  climes !  Yet  these 
things  are  little  thought  of  by  those  who  murmur  at  the 
evils  of  life,  and  pine  with  the  misery  of  their  own  situ- 
ation. Something  unpossessed  still  torments;  yet  all 
wish  to  APPEAR  happy. 

Many  things  which,  in  the  midst  of  our  complaints, 
we  possess  and  enjoy  in  security,  would  perhaps  render 
half  our  fellow-creatures  rapturously  deUghted,  though 
they,  who  were  born  to  them,  pay  them  not  the  least 
attention,  in  the  eagerness  of  reaching  after  something 
77207T,  something  /lighter^  something  better^  to  be  enjoy* 
ed  at  ?i  future  day ;  that  day,  which  never  comes,  to  morr 
tal  man.  The  possession  of  our  senses  entire,  of  our 
limbs  uninjured ;  of  knowledge  and  skill,  of  friends  and 
companions,  is  often  overlooked,  though  it  would  be  the 
ultimate  wish  of  many,  who,  as  far  as  we  can  judge, 
deserve  it  as  much  as  ourselves. 


CHRIS'TIAN  PHTL0S0PH2\  259 

Men  always  compare  themselves  with  those  who  are 
above  them,  without  once  looking  into  the  vale  below, 
where  thousands  stand  gazing  at  them  with  envy  and 
admiration.  By  this  unfortunate  comparison,  their  own 
good  things  lose  much  of  their  value  in  their  own  esteem, 
and  sometimes  become  totally  insipid. 

When  we  consider  the  number  and  variety  of  evils, 
almost  intolerable,  in  the  life  of  man,  we  should  learn 
to  esteem  every  disaster  incident  to  human  nature, 
which  has  not  yet  fallen  to  our  lot,  as  a  just  cause  of 
self-congratulation,  complacency,  and  gratitude.  But 
through  ENVY,  we  turn  from  the  misfortunes  of  others; 
and  think  only  of  those  advantages  which  give  them  a 
superiority  over  our  own  condition.  If  we  see  a  man 
deaf,  or  dumb,  or  blind,  or  lame,  or  poor,  or  in  disgrace, 
we  do  not  derive  comfort  from  the  consideration  of  our 
own  exemption  from  his  defects  and  calamities ;  but  if 
we  observe  another  adorned  with  beauty,  endued  w  ith 
strength,  elevated  to  a  high  rank,  or  loaded  with  riches, 
we  secretly  repine  that  we  have  not  been  equally  blessed 
with  worldly  prosperity. 

But  let  us  consider  how  many  there  are,  who  would 
envy  every  one  who  has  but  health  and  liberty.  Go 
into  an  hospital.  Visit  a  poor-house.  Inspect  a  prison. 
Compare  your  own  health,  your  own  competency,  your 
own  liberty,  hard  as  you  deem  your  lot,  with  the  friend- 
less wretch,  who  lies  in  the  agony  of  pain,  or  languor 
of  disease,  with  no  help  but  the  cold  hand  of  official 
charity.  No  kind  relative  to  sooth  with  his  bland  voice, 
to  close  his  eyes,  and  shed  a  tear  on  his  departure. 
Compare  your  lot  with  his  who  is  loaded  with  chains, 
where  the  iron  enters  his  soul,  in  a  cold  and  damp  dungeon. 
Compare  it  with  that  of  your  poorer  neighbours,  at  the 
next  door.  Compare  it  with  that  of  all  the  sons  and 
daiighters  of  affliction,  a  large  family — every  where  to 
be  found. 


240  CHRIS'flAN  PHILOSOPUr* 

Men  are,  indeed,  too  apt  to  despise  what  are  called 
little  advantages,  common  comforts,  daily  pleasures, 
homely  conveniencies;  whereas  they  are  often  of  the 
highest  importance ;  as  the  general  happiness  of  life  is 
usually  made  up  of  particulars,  which  appear  minute, 
but  the  sum  of  which  makes  a  great  total. — We  wait  till 
to-morrow  to  be  happy ;  alas !  why  not  to-day  ?  Shall  we 
be  younger?  Are  we  sure  we  shall  be  healthier?  Shall  we 
see  better,  hear  better,  taste  better?  Look  at  some 
aged  miser  and  judge.  Then  why,  in  the  name  of 
reason,  cannot  we  be  happy  to-day,  with  a  competency 
andia  clear  conscience? 

We  are  unwilling  to  be  satisfied  with  the  pleasures 
of  simplicity,  and  the  delights  of  nature.  The  beasts 
around  us  are  contented.  The  lark  soars,  and  sings  in 
exultation;  but  man,  forgetful  of  nature,  must  have  re- 
course to  ar^tj  to  procure  satisfaction ;  and  things  seem 
to  have  little  relish,  which  are  not  seasoned  by  difficulty 
of  attainment.  The  greater  part  of  worldlings,  especi- 
ally gamesters,  esteem  mere  tranquility  of  mind,  and 
ease  of  body,  a  state  of  insipidity. 

But,  considering  the  number  of  evils  in  life,  man 
should  learn  to  esteem  every  one  which  he  has  escaped, 
a  just  cause  of  self-congratulation  and  of  gratitude.  The 
absence  of  evil  is  a  real  good.  Peace,  quiet,  exemption 
from  pain,  should  be  a  continual  feast.  The  aching  of 
a  tooth  may  deprive  us  of  all  complacency  in  the  midst 
of  plenty  and  magniiicence.  A  fit  of  the  gout  or  stone 
may  make  a  crown  of  gold  and  emeralds,  a  crown  of 
thorns.  Then  while  we  have  no  pain,  no  ach,  no  sick- 
ness, why  do  we  not  enjoy  our  tranquility  with  pious 
exultation? 

Here  seems  to  be  the  grand  error.  There  is  a  more 
general  desire  to  apfiear  happy,  than  to  be  so.  Men 
live  in  the  eyes  of  their  neighbours.  They  wish  to  pos- 
sess ^glittering  happiness,  careless  of  its  solidity.  They 


CRRIS^IAN  PHlLOSOPtir.  241 

are  desiroiis  of  being  envied^  talked  of;  and,  in  reaching 
after  the  shadow,  they  drop  the  substance. 

Such,  and  many  more,  are  the  mistakes  of  men,  in 
the  pursuit  of  happiness*  They  all  originate  from  a 
desertion  of  truth  and  simplicity;  from  a  neglect  of  God 
and  grace,;  from  vanity,  pride,  folly,  and  vice. 

But  even  the  wise,  the  virtuous,  the  religious,  and 
the  comparatively  happy,  are  still  no  more  than  men; 
and,  being  men,  are  subject  to  much  real  misery,  to 
bodily  pains,  diseases,  infirmity,  decay,  and  worldly 
losses  and  crosses.  The  gardens  of  the  w^orld  produce 
only  deciduous  flowers.  Perennial  ones  must  be  sought 
in  the  delightful  regions  of  Heaven.  Roses  without 
thorns  are  the  growth  of  Paradise  alone. 

Thither  then  let  us  repair.  And  happily,  we  are 
called  by  an  invitation,  no  less  urgent  than  kind  and 
merciful.  "  Come  unto  me,''  says  a  friendly  voice, 
^'  all  ye  that  labour  and  are  heavy  laden,  and  I  will 
"  give  you  rest."*  Let  us  consider  the  words  properly, 
and  allow  them  their  full  weight  upon  our  hearts.  The 
Redeemer  of  mankind,  commissioned  from  the  Creator, 
utters,  from  his  own  mouth,  the  gracious  summons, 
"  Come  unto  me."     As  if  he  had  said : 

"  Your  own  wisdom,  your  own  endeavours,  unassisted^ 
"  are  insufficient  to  secure  your  happiness,  and  rescue 
"  you  from  misery.  Come  unto  me^  all  ye  that  labour 
"  and  are  heavy  laden^  and  I  will  give  you  rest.'*  And 
who  is  there  among  us  that  does  not  labour?  and  who 
is  there  that  is  not  heavy  laden  ?  and  who  does  not  want 
rest  in  the  pilgrimage  of  life  ?  The  burden  of  our  sins, 
the  burden  of  our  diseases,  the  burden  of  our  years, 
press  heavily  on  us,  and  gladly  would  many  resign  their 
lives  in  weariness,  if  there  were  no  danger  of  a  world 
unknown ;  where  heavier  burdens  may  await  him  who 
impatiently  throws  down  the  load  of  life% 
*  Matt.  xi.  28. 

X 


^4^  CHRIS'flAN  PHIL0S0FH7\ 

Thanks  be  to  God  that  Jesus  Christ  will  either  lighten 
our  load,  or  give  us  strength  to  bear  it.  He  has  recon- 
ciled us  to  God;  he  has  taught  us  to  consider  our  Maker 
as  our  friend  and  father;  and  that  all  things  will  work 
together  for  our  good.  ^^  Who  will  shew  us  any  good  ?"* 
Jesus  Christ  has  shewn  us  our  supreme  good. 

At  his  departure  from  us,  he  left  us  not  alone;  but 
sent  his  corpforter  to  us — the  Holy  Spirit  of  God;  who 
will  continue  with  all  true  Christians,  even  to  the  end  of 
the  world.  It  is  he  who  preserves  a  lively,  energetic 
devotion  in  us;  and  not  only  sanctifies  and  cornforts, 
but  illuminates  our  souls  with  the  beams  of  grace.  The 
hafifiiness  of  man,  after  all  that  has  been  said  upon  it, 
depends  upon  a  participation  of  this  holy  assistance ; 
upon  the  divine  paraclete,  the  God  of  consolation :  and 
the  miserij  oi  V[i2iVi  is  spiritual  desertion. 

Here  then  let  us  rest.  Adieu  to  the  distraction  of 
philosophy  ;  the  never-ceasing  disputes  of  unassist- 
ed reason ;  the  dogmatical  decisions  of  learned  pride 
and  empty  vanity.  To  be  happy,  we  must  be  bles- 
sed with  the  Holy  Spirit.  In  adversity,  in  prosper- 
ity, in  sickness,  and  in  health,  our  joys  will  be  pure, 
our  sorrows  lightened  with  this  holy  emanation  of 
the  Deity  in  our  bosoms.  Natural  evil  we  must  feel ; 
moral  evil,  and  its  effects,  we  shall  often  experience ; 
but  there  will  still  remain  in  our  hearts,  if  regenerated, 
a  cordial  drop,  a  source  of  sweet  enjoyment,  of  which 
no  external  circumstances  can  utterly  deprive  us. 

The  method  of  obtaining  this  blessing,  is  to  perform 
our  duty  to  ourselves,  our  neighbours,  and  our  God, 
with  pure  hearts,  and  a  sincere  desire  to  conform  to  the 
will  of  our  Maker.  Much  time  must  be  given  to  devo- 
tion ;  more  to  the  offices  of  charity ;  much  to  works  of 
industry  in  our  calling  or  profession ;  while  some  may 

*  Psalm  iv.  6. 


CHRISTIAN   PHILOSOPHT*  243 

be  indulged  to  innocent  diversion.  The  heart  will  thus 
be  renovated,  and  that  change  produced  in  our  dis- 
positions^ v/hich  is  termed,  in  scripture,  the  becoming  a 
7iew  man;  and,  in  the  language  of  theology,  regeneratio?!. 

Little  do  they  know,  who  are  involved  in  the  con- 
tinual hurry  and  dissipation  of  the  world,  of  this  won- 
derful change  in  human  nature,  and  its  hightening  effect 
on  the  enjoyment  of  life.  Business  and  diversions  can 
afford  no  delight  ccmnparable  to  the  sweet  sensations  of 
a  soul  comfiorsed  and  tranquillized  by  divine  grace.  In 
this  state,  a  charming  serenity  diffuses  itself  over  the 
mind,  which  becomes  like  those  happy  climes  of  poesy, 
where  every  breeze  is  gentle  as  a  zephyr,  the  spring 
perpetual,  and  the  earth  teems,  at  the  same  time,  with 
flowers  of  the  finest  hue,  and  fruits  of  the  most  delicious 
flavour.  Nothing  sublunary,  indeed,  is  perfect;  but 
there  is  every  reason  to  believe,  that  the  state  of  the 
regenerated  Christian  approaches  as  nearly  to  the  bliss 
of  Heaven,  as  it  is  possible,  v/hile  the  soul  is  encum- 
bered with  a  mortal  body. 

We  set  out  in  search  of  happiness,  and  here  we  have 
found  it.  The  question  ''  who  will  shew  us  any  good?"* 
is  now  answered.  The  chief  good  of  man  is  a  state 
of  grace.  Other  pretentions  to  it  are  like  shadows  to 
the  substance ;  which  they  may  resemble  in  shape,  while 
they  want  its  essence,  its  duration,  its  solidity.  What 
v/e  have  found,  let  us  never  lose.  Let  us  build  upon  a 
rock.  Let  us  daily  grow  in  grace,  and  in  the  knowledge 
of  our  Lord  and  Saviour  Jesus  Christ.  Thus  shall  our 
happiness  in  this  life,  founded,  as  it  will  be,  in  piety, 
virtue,  and  the  consequent  favour  of  God,  rise  to  more 
perfect  happiness  in  a  future  state,  where  the  passions 
and  appetites  of  a  mortal  body  shall  not  weigh  down 
the  pure  ethereal  Spirit  that,  in  its  present  state,  with 

*  Psalm  iv. 


244  CHRIS^flAN  PHILOSOPHT. 

wings  all  too  feeble,  continually  aspires  at  its  native 
elime. 

Come  then,  ye  who  have  vi^andered  like  bleating  sheep, 
distressed  and  famished,  without  a  shepherd,  come  to 
Jesus  Christ,  to  the  shepherd  of  your  souls,  who  shall 
feed  you  in  a  green  pasture,  and  by  the  river  side. 
Come  unto  him,  for  he  calls  you,  all  ye  that  labour, 
and  are  heavy  laden,  and  he  shall  give  you  rest;  rest, 
in  your  passage  through  this  turbulent  scene ;  and  not 
only  rest,  but  fulness  of  joy  at  his  right  hand,  when  your 
wearied  bodies  shall  lie  down  in  the  peaceful  grave. 


SECTION  LIX. 


Apologetical  Conclusion;  with  a  Reca/iitulation^  and  Addi' 
Hon  of  a  few  Particulars  respecting  the  preceding 
Subjects* 

A  HE  world,  on  a  PAiperficial  view  of  it,  pre* 
sents  an  appearance  of  gaiety.  Deeply  engaged  in  the 
pursuit  of  gain,  honour  and  amusement,  few  men  would 
lament,  like  Calypso  in  Telemachus,  if  they  were  im- 
mortal, and  doomed  to  remain,  in  everlasting  youth  and 
health,  on  this  lower  orb,  wretched  as  it  is  represented. 
But  as  all  are  conscious  that  this  is  impossible,  the  next 
endeavour  is  to  drown  thought  in  the  whirlpools  of  dis- 
sipation. Most  persons,  however,  choose  to  be  called 
Christians,  and  would  be  not  d  little  disgusted  with  the 
officious  monitor,  who  should  venture  to  suggest  to  them 
that,  as  they  seldom  or  never  bestow  on  Christianity 
the-  least  solicitude,  they  can  have  no  just  pretentions 
to  the  name. 

But  busy  as  men  are,  in  pursuits  foreign  to  piety,  it 
is  certain,  that  after  a  few  short  years,  the  principal  co^-i 


CHRIS'flAN   PHILOSOPHT.  245 

cern  of  the  proudest,  brayest,  and  fairest  of  the  sons  and 
daughters  of  Adam,  will  be  religion.  To  that  friend, 
whom  many  slight  in  the  season  of  youth,  health,  and 
prosperity,  they  will  (secretly,  perhaps,  but  eagerly)  fly 
for  succour,  in  the  time  of  age,  sorrow,  sickness,  and 
death.  What  indeed,  is  man,  in  his  most  flourishing 
state  ?  What,  the  most  admired,  and  distinguished  indi- 
vidual of  us  all,  but  an  infirm,  dependent  creature,  sub- 
ject, from  the  cradle,  to  ten  thousand  evils;  doomed 
gradually,  often  painfully,  to  decay,  and  certainly,  per- 
haps most  deplorably,  to  die?  Second  childhood,  idi- 
otism,  insanity,  palsy,  blindness,  deafness,  lameness  I 
ye  are  powerful  preachers  to  those  who  mark  well  your 
ravages  among  the  sons  of  men,  once  most  highly  dis- 
tinguished for  strength,  comeliness,  genius,  all  that 
charms  the  heart,  and  dazzles  the  imagination  with 
transient  brilliancy, 

"  Think,  mortal,"  says  the  poet,  "  what  it  is  to  die." 
Think  also,  I  add,  what  it  is  to  see  those  whom  we  love, 
die  before  us;  die,  agonized  with  pain,  after  languishing 
with  lingering  disease;  to  attend  them,  with  all  the  blan- 
dishments of  affection,  without  being  able  to  contribute 
to  their  ease,  or  add  one  moment  to  their  existence.'  Is 
there  any  partaker  of  human  nature,  however  thought- 
less, who,  when  he  feels,  actually  brought  home  to  his 
own  bosom,  or  to  his  family,  the  real  calamities,  the 
sore  distresses  of  life,  will  not  be  anxious  to  seek  com- 
fort of  religion,  to  acquaint  himself  with  God,  and  be  at 
peace  with  him?  His  prospect  in  the  world  is  forlorn  and 
dismal.  It  is  a  barren  land,  where  no  water  is.  Though 
it  flattered  him  in  better  days,  it  now  turns  away  from 
him  in  the  hour  of  his  utmost  need.  Indeed,  if  it  were 
still  incUned  to  sooth  him,  it  has  no  cordials  for  his 
heart,  no  balsams  for  his  wounded  spirit.     To  Heaven 

X  2 


546  CHRISTIAN  PHILOSOPHr. 

only  he  can  look  for  comfort*,  and  there  he  will  not 
seek  it  in  vain.  Religion  has  confessedly  furnished  a 
sweet  solace,  under  extreme  affliction,  when  the  heart 
sickened  at  the  pleasures  of  the  world,  and  viewed  its 

*  As  examples  of  men  viell  ^nou'w,  and  recently  in  the  land  of 
the  living,  teach  more  effectually  than  any  precepts  and  admoni- 
tions, I  have  selected  the  two  following,  to  shew  how  men  of  the 
world  and  men  of  pleasure  are  affected  by  disease  and  the  decays 
of  age. 

The  following  verses,  a  translation  of  a  Psalm,  by  the  late  Mr. 
CoLMAN,  who  had  been  much  conversant  with  the  gay  world, 
exhibit  the  state  of  mind  to  which  the  liveliest  wits  and  men  of 
fashion  may  be  reduced,  on  a  sudden,  by  sickness,  by  a  stroke 
OF  THE  PALSY,  Or  any  other  malady. 

<<  Psalm  the  39th  imitated  in  blank  verse: 
**  I  will  take  heed,  I  said,  I  will  take  heed, 

"  Nor  trespass  with  my  tongue;  will  keep  my  mouth 

**  As  with  a  bridle,  while  the  sinner's  near. 

<« — Silent  I  mus'd,  and  e'en  from  good  refrain *d, 

**  But  full  of  pangs,  my  heart  was  hot  within  me ; 

*'  The  lab 'ring  fire  burst  forth,  and  loosed  my  tongue. 
*'  Lord,  let  me  know  the  measure  of  my  days : 

"  Make  me  to  know  how  weak,  how  frail  I  am  ! 

*'  My  days  are  as  a  span,  mine  age  as  nothing, 

'*  And  man  is  altogether  vanity. 

*<  Man  walketh  in  an  empty  shade ;  in  vain 

**  Disquieting  his  soul,  he  heaps  up  riches, 

«<  Knowing  not  who  shall  gather  them.     And  now 

*'  Where  rests  my  hope,  O  Lord!  it  rests  with  thee. 

"  Forgive  me  mine  offences !  Make  me  not 

«*  A  scorn  unto  the  foolish !  I  was  dumb, 

«*  And  open'd  not  my  mouth,  for  'twas  thy  doing. 

«'  O,  take  thy  stroke  away  !  thy  hand  destroys  me, 

*'  When,  with  rebukes,  thou  chastenest  man  for  sin, 

««  Thou  mak'st  his  beauty  to  consume  away: 

"  Distemper  preys  upon  him,  as  a  moth 

<*  Fretting  a  garment.     Ah,  what  then  is  man  ? 

"  Ev'ry  man  living  is  but  vanity ! 

<*  Hear,  hear  my  prayer,  O  Lord  !  O  hear  my  cry ! 

«'  Pity  my  tears!  for  I  am  in  thy  sight 


CHRISTIAN   FHILOSOFUr^  247^ 

pageantries  with  contempt.  Bitterer  than  worm  wood. 
ha.s  been  the  cup  of  adversity;  but  religion  has  infused 
a  honied  drop  into  it,  which  has  overcome  the  bitter- 
ness: gloomy  as  midnight  has  been  the  lowering  sky, 

<'  But  as  a  stranger  and  a  sojourner, 

**  As  all  my  fathers  were.     O,  spare  me  then, 

"  Though  but  a  little,  to  regain  my  strength, 

"  Ere  I  be  taken  hence,  and  seen  no  more !"  Colman. 

Let  us  hear  also  Lord  Chesterfield,  a  complete  man  of 
the  world.     The  following  is  an  extract  from  one  of  his  letters : 

**  I  have  run,"  says  he,  <*  the  silly  rounds  of  business  and  plea-  s 
"  sure,  and  have  done  with  them  all.  I  have  enjoyed  all  the  plea- 
**  sures  of  the  world,  and  consequently  Jcnow  their  futility,  and  do 
'*  not  regret  their  loss.  I  appraise  them  at  their  real  value,  w^ich 
*«  is,  in  truth,  very  low.  Whereas  those  that  have  not  e^^feri- 
<*  enced,  always  crver-rate  them.  They  only  see  their  g^  out- 
"  side,  and  are  dazzled  with  the  glare.  But  I  have  been  behind 
«'  the  scenes,  I  have  seen  all  the  coarse  pullies  and  dirty  ropes 
*♦  which  exhibit  and  move  the  gaudy  machines ;  and  I  have  seen 
*'  and  smelt  the  tallow  candles  which  illuminate  the  v/hole  deco- 
*'  ration,  to  the  astonishment  and  admiration  of  the  ignorant 
*<  audience. 

<<  When  I  reflect  on  what  I  have  seen,  what  I  have  heaixi,  and 
«<  what  I  have  done,  I  can  hardly  persuade  myself  that  all  that 
**  frivolous  hurry  of  bustle  and  pleasure  of  the  world  had  any  re- 
**  ality ;  but  I  look  upon  all  that  is  passed,  as  one  of  those  roman- 
"  tic  dreams,  which  opium  commonly  occasions ;  and  I  do  by  no 
*'  means  desire  to  repeat  the  nauseous  dose,  for  the  sake  of  the 
'<  fugitive  dream. 

"  Shall  I  tell  you  that  I  bear  this  melancholy  situation  with  that 
"  meritorious  constancy  and  resignation  which  most  people  boast 
**  of?  No;  for  I  really  cannot  help  it.  I  bear  it,  because  I  must 
<<  bear  it,  whether  I  will  or  no! — I  think  of  nothing  but  killing 
**  Time  the  best  way  I  can,  now  that  he  is  become  my  enemy. — 
«<  It  is  my  resolution  to  sleep  zji.  tbe  carriage  durifig  the  remainder 
*'  of  the  journey.''* 

**  You  see,"  says  Bishop  Home,  remarking  on  this  passage,  "  in 
"  how  poor,  abject,  and  unpitied  a  condition,  at  a  time  when  he 
«<  most  wanted  help  and  comfort,  the  world  left  him  and  he  left 
<<  the  world." 


948  cirRiS'fiJN  PHiLosoPHr* 

but  religion  has  tinged  the  clouds  with  gold  and  purple, 
and  opened  a  prospect  of  the  blue  expanse. 

But  what  religion?  There  is  no  religion  but  the  Chris- 
tian, which,  in  the  present  state  of  society,  can  make 
any  claim  to  general  reception.  There  is  none  but  the 
Christian  which  can  afford  the  smallest  consolation. 
Explode  Christianity,  as  some  pretenders  to  benevo- 
lence seem  to  wish,  and  you  rob  the  blind  of  their  surest 
guide,  and  the  wretched,  of  their  best  friend  and  protec- 
tor* You  take  away  the  staff  of  age,  the  chart  and  com- 
pass of  youth,  the  pillow  of  pain,  the  grand  column  and 
ornament  of  human  life.  Man  degenerates,  without  it, 
to  a  brute  of  superior  sagacity  to  do  mischief,  and  supe- 
rior sensibility  to  suffer  pain. 

But  there  are  many,  and  those  able  and  distinguished 
men  in  the  business  of  the  world,  who  appear  to  reject 
Christianity  entirely.  Many  give  it  no  attention* ;  but 
contented  with  the  decencies  of  life,  and,  coldly  comply- 
ing with  the  outward  forms,  claim  a  merit  in  submitting 
quietly  to  its  ordinances,  and  making  no  open  opposition 
to  it.  Others  profess  to  believe  all  religions  equally 
tFue,  equally  false,  and  equally  useful  to  the  politician* 
Most  of  these  are  probably  driven,  at  last,  by  their  dis- 
tress, in  the  evil  days,  and  in  the  anguish  of  their  hearts, 
to  seek  the  aid  of  her,  whom  they  despised  or  neglected 

Compare  these  words  with  those  of  another  person,  who  took 
his  leave  of  the  world  in  a  very  dlfferevtt  manner. 

<<  I  am  now  ready  to  be  offered,  and  the  time  of  my  departure 
«  is  at  hand.  I  have  fougiit  a  good  fight;  I  have  finished  my 
«  course ;  I  have  kept  the  faith ;  henceforth  there  is  laid  up  for 
"«*  me  a  crown  of  righteousness,  which  the  Lord,  the  righteous 
«<  Judge,  will  give  me  at  that  day."  St.  Paul. 

*  They  know  nothing  about  it,  and  therefore  cannot  desire  or 
Study  it.  Ignoti  nulla  cupico.— rThe  people  perish  through 
lack  of  knowledge.  Hosea,  iv.  6.  The  Indians  prefer  any  bau- 
ble, which  rattles  and  looks  fine,  to  their  mines  of  gold. 


CHRISTIAN  PHILOSOPHr.  249 

in  prosperity,  and  to  take  refuge,  during  the  storm,  in 
the  shelter  of  the  temple.  But  is  it  not  desirable,  in 
every  stage  of  life,  to  be  under  the  protection  of  one, 
who  is  found  so  faithful  a  friend  in  the  last  stage  ?  And 
is  it  not  the  part  of  every  truly  benevolent  man,  if  op- 
portunity offer,  and  more  particularly,  if  his  profes- 
sional DUTY  not  only  justifies,  but  demands,  an  active 
interference  in  promoting  the  solid  happiness  of  others, 
to  endeavour  to  persuade  his  fellow-creatures  to  seek, 
in  the  most  effectual  manner,  the  light  and  consolation 
of  Christianity  ?  He  can  in  no  possible  mode  contribute 
so  much  to  the  melioration  of  society,  and  the  improve- 
ment of  the  human  race.  Look  at  a  neighbouring  coun- 
try, and  see  the  misery  consequent  on  renouncing  Chris- 
tianity. Mercy  and  Justice  seem  to  have  fled  from  the 
land,  together  with  the  Gospel.  God  hath  avenged  his 
cause  in  a  most  awful  manner. 

To  stop  the  progress  of  infidelity,  to  resuscitate  the 
dormant  spirit  of  vital  religion,  the  true  nature  of  Chris* 
tiptuity  must  be  plainly  pointed  out  to  the  mass  of  the 
people,  the  great  as  well  as  the  vulgar;  the  great,  I 
say,  to  whom,  from  thoughtlessness,  and  immersion  in 
sensuality,  it  is  often  little  known*,  however  it  may  be 
professed.  Christianity,  indeed,  it  may  be  suspected, 
is  too  imperfectly  understood,  even  by  scholars,  philoso- 
phers, and  statesmen  of  the  first  rank,  and  the  greatest 
celebrityt- 

*  What  Is  the  gospel?  "  The  record  that  God  hath  given  to 
<»  us  eternal  life,  and  that  life  is  in  his  son."  1  John,  v,  2.  It  is 
a  question  of  prime  importance.  Yet  there  are  able  men,  and  men 
of  singular  address  and  dexterity  in  all  political  and  commercial 
busbiessy  who  perhaps  never  asked  the  question  with  seriousness  ; 
9.nd  who  seem  to  be  merely  novices,  or  downright  Ignoramuses, 
in  the  school  of  Christ. 

t  Let  such  persons  consider  the  oeconomy  of  grace  ^  as  thus  briefly 
displayed  by  Bishop  Warburton,  who  nevertheless,  was  a  great 


250  CHRISTIAN  PHILOSOPUr. 

To  call  the  attention  of  men  to  Christianity,  and  to 
render  its  true  genius  and  nature  better  knoivn'^^  is  the 

opposer  of  the  true  doctrines  of  divine  energy  ;  and  who,  on  that 
account,  may  have  the  more  weight  with  many. 

'*  The  blessed  Jesus  came  into  the  world,  to  declare  the  good- 
**  will  of  our  heavenly  Father  to  the  forfeited  posterity  of  Adam. 
*<  He  testified  the  truth  of  his  mission  by  amazing  miracles ;  and 
*'  sealed  the  redemption  of  mankind,  by  the  more  amazing  devo- 
*'  tion  of  himself  to  an  ignominious  death. 

**  But  as  the  redemption,  so  generally  procured,  could  only  ope- 
*'  rate  on  particulars,  under  certain  circumstances  of  faith  and  obe- 
"  dience,  very  repugnant  to  our  corrupted  nature,  the  blessed  Jes(#s, 
**  on  his  leaving  the  world,  promised  his  followers  his  intercej/^ion 
*^  with  the  Father,  to  send  another  divine  person — the  Holy  Ghost, 
**  called  the  Spirit  of  Truth,  and  the  Comforter — who,  agreeably  to 
**  the  import  of  those  names,  should  co-operate  with  us  in  establish- 
*'  ing  faith,  and  in  perfecting  obedience ;  or,  in  other  words,  should 
«*  sanctify  us  to  redemption. 

<^  This  is  a  succinct  account  of  the  occonomy  of  grace ;  entirely 
*'  consonant  to  our  best  conceptions  of  the  nature  of  God,  and  the 
**  condition  of  man.  For  if  man  was  to  be  reinstated  in  a  free  gift, 
"  justly  forfeited,  we  cannot  but  suppose  that  as,  on  the  one  hand, 
«  it  might  be  restored  on  what  conditions  best  pleased  the  giver ; 
<*  so,  on  the  other,  God  would  graciously  provide,  that  it  should 
**  not  be  bestowed  in  vain. 

**  An  atonement,  therefore,  was  to  be  made  for  the  offended 
**  majesty  of  the  Father,  and  this  was  the  work  of  the  Son;  and 
*'  a  remedy  was  to  be  provided  for  the  miserable  condition  of  man", 
*'  which  hindered  the  atonement  from  producing  its  effect;  and 
**  this  was  the  office  of  the  Holy  Ghost;  so  that  both  were  joint 
''  workers  in  the  great  business  of  reconciling  God  to  man. 

*<  The  office  of  the  Holy  Ghost  is  to  enlighten  the  under- 

<*  STANPING,  AND  TO  RECTIFY  THE  WILL."* 

Bp.  Warburton. 

This  is  the  testimony  of  an  adversary. 

**  The  Christian  that  rejects,  reproaches,  and  writes  against  the 
<«  necessity  of  immediate  divine  inspiration,  (as  Warburton  did,) 
«  pleads  the  whole  cause  of  infidelity."  Law 

*  <<  In  many  countries  called  Christiany  neither  Christianity,  nor 
"  its  evidence,  are  fairly  laid  before  men ;  and  in  places  where  both 


CHRIStlAN  PHILOSOPH1\  25  1 

fecope  of  this  little  book;  a  book  by  no  means  intended 
to  promote  the  interest,  or  gratify  the  pride,  by  any  par- 
ticular division  or  sub-division  of  Christians,  but  to  serve 
the  common  cause  of  all  human  beings,  by  maintaining 
the  divine  origin,  describing  the  real  essence  and  ener- 
gy, and  diffusing  the  powerful  efficacy  of  that  sublime 
PHILOSOPHY,  which,  under  the  immediate  operation  of 
an  all-wise  and  benign  Deity,  promises  to  tranquillize 
life,  and  conduct  man  through  paths  of  peace,  to  realms 
of  eternal  felicity. 

What  then  is  the  principle  of  this  philosophy,  which 
gives  it  a  decided  superiority  over  all  that  has  been 
taught  in  the  groves  of  Academus,  the  Portico  and  the 
Lyceum?  It  is  (as  I  hope  has  been  evinced  in  the  pre- 
ceding pages)  a  beam  of  light  from  the  father  of 
lights;  a  lumen  de  lumine,  light  of  light;  the 
breath  of  the  power  of  God,  restoring  degenerate  human 
nature  to  -that  image  which  it  lost  at  the  fall,  and  re-es- 
tablishing it  in  primeval  dignity.  The  Holy  Ghost,  it 
appears,  is  the  divine  Being,  now  and  forever  engaged 
in  effecting  this  happy  renovation;  in  producing  a 
change,  which  no  human  wisdom  could  ever  accom- 
plish, without  supernatural  assistance,  without  that 
gift,  which  our  Lord  gave  to  men  after  his  ascension. 

The  elegant  refinements  of  human  philosophy  may 
furnish  a  pleasing  amusement  for  those  who  possess  the 
advantages  of  a  classical  education,  and  of  literary  lei- 
sure.     The  Christian  Philosophy  alone  is  calculated 

«'  are,  there  appear  to  be  some,  who  have  very  little  attended  to 
<*  either;  and  who  reject  Christianity  with  a  scorn  proportionate 
"  to  their  inattention;  and  yet  are  by  no  means  without  un- 
"  derstanding  in  other  matters."  Bp.  Butler. 

*'  I  have  been  so  long  conversant  with  the  classics,"  said  Dr. 
Conyers  Middleton,  '«  that  I  grow  squeamhb  when  1  come  to  the 
'*  scriptures." 


^52  CHRISTIAN  PHILOSOPHT. 

for  ALL  mankind;  this  alone  can  bring  peace*  at  the 
last;  peace,  during  the  continuance  of  life,  as  well  as 
its  close ;  a  transcendent  peace,  called,  in  scripture,  the 
fieace  of  Godj  which  passeth  all  understanding ;  and  which 
certainly  constitutes  that  supreme  good  of  man,  in 
selecting  which,  human  philosophy  could  never  yet 
finally  agree.  Happily,  it  is  a  kind  of  philosophy,  to 
which  every  human  being,  consistently  with  God's 
equity,  may  attain;  requiring  not  cultured  intellect, 
nor  a  life  of  academical  seclusion,  but  faithful,  fervent 
prayer,  accompanied  with  sincere,  though  imperfect 
obedience.  "  If  ye,  being  evil,"  says  our  Saviour, 
^'  know  how  to  give  good  gifts  unto  your  children,  how 
"  much  shall  your  heavenly  Father  give  the  Holy  Spirit 
"  to  them  that  ask  him?"  Nothing  is  to  be  desired  by 
mortal  man,  in  comparison  with  this  gift,  the  sufiply  of 
the  Sfiirit  sf  Jesus  Christ^*  The  end,  it  appears,  to  be 
pursued  by  this  philosophy,  is  the  attainment  of  the 
Spirit's  influence;  the  means,  prayer  and  obedience. 
Such  is  the  sum  and  substance  of  Christian  philoso- 
phy; a  title  t  which  I  have  chosen,  because,  from  a 

*  "  I  would,"  said  the  great  Grotius,  whose  book,  *  On  the 
Truth  of  the  Christian  Religion,'  is  recommended  to  all  young 
students,  though,  I  believe,  it  never  ccnivinced Siny  man  living;  **  I 
<*  would,"  said  he,  a  little  before  he  died,  "  give  all  my  learning 
<'^and  honour,  for  the  plain  integrity  and  innocence  of  Jean" 
<'  Ukick;"  a  poor  illiterate  neighbour  of  his,  who  spent  much  of 
his  time  in  prayer,  and  was  an  honest  plain  man,  and  industrious 
in  his  calling.  John  Edwards. 

t  Phil.  i.  19. 

I  This  name  Christianity  bears  in  the  writings  of  some  of  the 
antient  fathers.  Thus  Justin  Martyr,  speaking  of  Christianity, 
says, 

'^  ^6^5  ovTOi  UG-tv  oi  (piXoG-o^fcc  T^v  HOW  w^ocri^ri  }^  cng," 

Dialog,  cum  Tryph. 


CHRISTIAN  PHILOSOPHY  253 

strange  perverseness,  a  great  part  of  the  world,  too  often 
guided  by  names,  is  willing  to  listen  to  philosophy,  while 
it  closes  the  iron  doors  of  prejudice  against  the  voice  of 
religion. 

The  divine  energy  announced  to  mankind  in  the  glad 
tidingsoftheGospel,underthenameofGiFTsandGRACE, 
operating,  now  and  for  evermore,  on  every  human  heart 
prepared  to  admit  it,  appears,  from  what  has  been  ad- 
vanced in  these  pages,  tobe  the  living,  everlasting 
Gospel,  still  accompanying  the  written  word,  and  con- 
veying illumination,  sanctification,  consolation.  It  would 
not  cease  to  operate,  being  sent  down  from  Heaven  on 
our  Lord*s  ascension,  even  if  it  were  possible  that  ink 
and  paper,  by  whose  instrumentality  the  written  word 
is  transmitted,  were  utterly  lost.  It  originates  fron* 
Omnipotence,  and  cannot  entirely  rely,  for  its  continu- 
ance or  effect,  on  means  inerely  human,  weak,  contin- 
gent and  perishable.  He  who  once  views  the  gospel  of 
Jesus  Christ  in  this  light;  he  who  considers  it  as  a 

He  adds,  that  he  foflnd  this  philosophy,  meaning  the  Chris- 
tian, the  only  philosophy  that  was  useful  and  to  be  depended  upon. 

Dialog,  cum  Trypb, 
Isidore  also  terms  Christianity  the  new  and  evangelical  phi- 
losophy. 

"  H  Viae  >^  ivoty[iXim  OIAOSO^IA."  Epist.  lid.  4. 

And  in  another  place  he  calls  it  the  heavenly  philosophy. 
'^  OYPANIOS  OIAOSO<I>IA."  Epist.  lid.  5. 

Several  other  fathers  call  it  the  Christian  Philosophy.     Fide 
Sozomen,  Eccl.  Hist.  lib.  5.  cap.  12. 
And  let  it  be  remembered,  that, 

"  Kon  tarn  discendo,  quam  patiendo  divina, 
«  Mens  perficitur  humana." 
**  Homines  ideofallanttirf  quod  aut  religionem  suscipiuntf  omissd 
*'  sapientid,  aut  sapientice  soli  student,  omissdreltgione,  cum  altenim 
*'  sine  altera  esse  non  possit  verum.'* 

Lactj\.ntius  de falsa  Sapient*  lib.  3. 


254  CffHIS'TlAN  PHlLOSOPHr. 

vital  influence  from  Heaven,  and  recognizes  its  energy 
on  his  heart,  as  he  will  do,  in  consequence  of  prayer 
and  obedience,  will  want  no  other  proof  of  the  truth  and 
excellence  of  Christianity.  He  will  have  the  witness  in 
himself;  and  stand  in  no  need  of  the  schoolmen's  folios, 
the  verbal  subtleties  of  the  critic,  or  the  acrimonious 
disputes  of  the  polemic.  He  will  find,  that  some  of  the 
most  learned  men,  the  most  voluminous  writers  on 
theological  subjects,  were  totally  ignorant  of 
Christianity.  He  will  find,  that  they  were  ingeni- 
ous heathen  philosophers,  assuming  the  name  of  Chris- 
tians, and  forcibly  paganizing  Christianity,  for  the  sake 
of  pleasing  the  world,  of  extending  their  fame,  and  en- 
joying secular  honours  and  lucrative  pre-eminence*. 

''  Godly  persons,"  that  is,  Christian  philosophers,  are 
described,  in  those  articles  which  all  churchmen  have 
most  solemnly  assented  to,  as  "  such  as  feel  in  them- 
"  selves  the  Spirit  of  Christ,  mortifying  the  works  of 
*^  the  flesh,  and  drawing  up  their  minds  to  high  and 
"  heavenly  thhigs.'^  He  who  feels  the  Spirit  in  him, 
will  be  conscious  of  possessing  the  pearl  of  great  price, 
and  will  lock  it  up  in  the  sanctuary  of  his  heart,  as  his 
richest  treasure,  never  to  be  despoiled  of  it  by  the  se- 
ducing arts  of  false  philosophy ;  never  to  exchange  that 
pure  gold,  which  is  the  same  yesterday,  to-day,  and 
forever,  for  the  base  metal  of  worldly  politicians,  who 
may  endeavour,  as  they  have  done,  to  make  truth  it- 

*  "  There  are  those,*'  says  the  apostle,  <<  who  seek  their  own, 
"  and  not  the  things  of  Jesus  Christ."  Phil.  ii.  21. 

Such  as  these  are  called  by  Ignatius  ;^g<f  s^^d^o*,  dealers  and 
chapmen  in  Christ.  Unprofitable  truths  they  will  have  no  more 
to  do  with,  than  traders  with  unsaleable  commodities. 

Bishop  Home  says,  "  Those  clergymen,  who  betray  the  cause 
«'  of  their  Master,  in  order  to  be  promoted  in  the  church,  are  guilty 
«*  of  the  worst  kind  of  simony ^  and  pay  their  souls  for  the  purchase 
"  of  their  preferment," 


CHRISTIAN   PHILOSOPHr*  255 

self  alter  her  inimitable  nature,  to  serve  the  varying  pur- 
poses of  temporary  ambition.  Those  doctrines  of  Chris- 
tianity, which  were  true  under  the  first  Charles,  will  be 
considered,  notwithstanding  the  subtle  attempts  of  poli- 
ticians, equally  true  under  the  abandoned  profligacy  of 
a  second;  or  in  subsequent  reigns,  when  it  was  dis- 
covered by  the  court  divines,  that  Christianity  was  an 
old  as  the  creation^  and  the  religion  of  grace,  a  mere  re- 
publication of  the  religion  of  nature*.  The  substance 
uf  Christianity  can  survive  the  wreck  of  empires,  and 
demoliiion  of  temples  made  with  hands,  and  the  dismis- 

*  This,  though  the  pious  Sherlock's  doctrine,  is  nearly  the  same 
with  the  infidel  Voltaire's,  though  not  quite  so  honourable  to 
Christianity. 

'*  Notre  religion  revelee  n^est  memcy  tt  ne  fiouvoit  etre,  que  cette 
•'  loi  naturelle  perfectionee?" 

Di scours  sur  le  Theisme,  par  M.  de  Voltaire. 
Of  preaching  natural  religion  for  Christianity,  let  us  hear  the 
opinion  of  two  other  celebrated  divines,  and  pious  men. 

<'  Scarce  any  thing,"  says  Dr.  Trapp,  *'  has  of  late  years  been 
*'  more  prejudicial  to  religion,  than  the  neglect  of  the  theologi- 
"  CAL  part  of  it,  properly  so  called:  and  it  is  very  greatly  to  be 
<<  lamented,  that  some  writers,  even  of  our  own  church,  out  of 
"  an  undue  terror,  in  opposing  some  undue  doctrines  of  Calvin, 
**  have  run  into  the  other  extreme,  and  have  too  little  regarded 
*'  the  necessary  doctrines  of  religion.^  ^ 

They  have  dwelt  upon  the  agenda^  and  totally  neglected  the 
credenda. 

"■  To  \^YC2ic\i  practical  sermons,  as  they  are  called,  that  is,  seV- 
*<  mons  upon  virtues  and  vices,  without  inculcating  those 
<*  great  scripture  truths  of  redemption,  grace,  and  the  like, 
''  which  alone  can  incite  and  enable  us  to  forsake  sin,  and  follow 
"  after  righteousness — what  is  it  but  to  put  together  the  wheels, 
*<  and  set  the  hands  of  a  watch,  forgetting  the  spring  which  is 
**  to  make  them  all  go?'* 

Bishop  HoRNE  and  Dr.  Trapp,  in  his  Preface 
to  "  Preservative" 
What  Quintilian  said,  maybe  applied  to  moral  preaching,  when 
unaccompanied  with  evangelicah 


256  CHRISriAU  PHILOSOPHT. 

sion  of  a  superstitious  or  a  time-serving  priesthood. 
The  living  temple  of  the  heart,  where  the  Holy  Spirit 
fixes  his  shrine,  will  stand  unimpaired,  amidst  the 
fallen  columns  of  marble.  The  kingdom  of  Heaven 
will  remain  unshaken,  amidst  all  the  convulsions  of  this 
changeable  globe.  We  are  told,  that  the  gates  of  hell 
shall  not  prevail  against  it;  and,  though  it  should  hap- 
pen, in  any  country  of  Christendom,  that  the  rulers 
should  be  infidels,  and  the  visible  church  abolished ;  yet 
while  there  are  human  creatures  left  alive  in  it,  the 
CHURCH  of  Christ  may  still  flourish.  The  doctrine 
of  grace  is  the  only  doctrine  which  tends  to  preserve 
Christianity  in  the  world,  independent  of  the  caprice, 
and  pride  of  statesmen*  and  philosophers,  or  the  wick- 
edness of  the  people.  Who  shall  be  impious  enough 
^o  maintain  that  God  cannot  preserve,  by  his  own 
methods,  his  own  dispensation? 

Civil  and  ecclesiastical  power  in  union,  together  with 
the  assistance  of  early  education,  may,  indeed,  retain, 
in  a  nation,  the  forms  and  the  name  of  Christianity ;  but 
"  the  proper  force  of  religion,  that  force  which  subdues 
^^  the  mind,  which  awes  the  conscience,  and  influences 
"  the  private  conduct,  as  well  as  the  public,'*  will  only 
be  preserved  by  a  vital  experimental  sense  f  of  the  divine 

«*  Nunc  'cero  qu^e  tie  hit  propria  philosophise  asserunter  passim  tac- 
<*  tamus  omnes:  quis  enitn  modo  de  justo,  (squo^  ac  bono,  nan  et  vir 
*'  pessimus  loquitur.''*  Quint.  Proccmium. 

*  "  With  great  worldly  wisdom,  there  is  always  great  pride, 
*'  the  greatest  adversary  to  true  and  sanctified  Christian  know- 
•*  ledge.  All  the  skill  that  men  so  minded  can  attain  to  in  heavei^- 
*<  ly  matters,  is  but  like  lessons  got  by  rote.  It  must  be  quite 
«*  forgotten,  or,  at  least,  utterly  renounced  and- laid  aside,  before 
«<  we  can  be  admitted  into  the  school  of  Christ.*' 

Dr.  Jackson,  Vol,  1.  B.  2.  C.  14. 

•f  <<  Let  it  be  considered  that  man,  besides  the  benefit  of  reason 
*<  to  direct  him,  is  blessed  with  the  advantage  of  something,  if  not 


CHRIS'TlAn  PHtLOSOPHT.  257 

energy  of  the  Holy  Ghost,  whom  we  declare,  with  one 
voice,  in  our  churches,  whenever  we  repeat  the  Nicene 
creed,  to  be  the  "  Lord  and  giver  of  life." 

I  have  endeavoured  to  diffuse  this  vital,  experimental 
sense,  fnom  a  conviction  that  it  is  peculiarly  desirable 
at  a  time  when  infidelity  is  said  to  increase,  beyond  the 
example  of  any  former  age.  But  I  know  that  I  oppose 
prejudices  deeply  rooted,  and  far  extended.  These 
doctrines  are  frowned  upon  by  men  in  high  stations*. 
I  know  that  our  Saviour  has  predicted,  what  experience 
has  abundantly  verified,  that  the  preaching  and  teach- 
ing of  the  TRUE  gospel,  will  ever  create  enemies  in  the 
worldf.  The  modes  of  persecution  differ  in  different 
periods ;  but,  in  all  times,  the  defenders  of  evangelical 
truth  are  exposed  to  some  mode  or  some  degree  of  it.  I 
know  it  well;  yet,  "Woe  is  me,"  may  I  and  every  preacher 
say,  ^^  if  I  preach  not  the  gospel  t ;"  the  true  gospel ;  such, 
at  least,  as,  after  the  most  careful  search  and  long  con- 
sideration, it  appears  to  my  imperfect  understanding, 
and  such  as  1  beUeve  it  to  be  in  my  soul.  I  only  desire 
the  adversary,  if  any  such  should  arise,  to  allow  the  pos- 
sibility that  he,  as  well  as  I  and  the  many  great  men  who 

•'  always  equivalent,  certainly  not  inferior  to  the  highest  refine- 

"  meats  of  instinct  in  lower  animals :  and  from  the  same  foun- 

*<  tain,  I  mean  grace,  the  grace  of  God;  v/hich,  if  any  one  be 

"  hardy,  and  unphilosophigal,  3,nduncbristian  enough  to  deny, 

<*  I  shall  not  attempt  to  confute  him ;  only  desire  him  to  consider 

*'  calmly,  whether  it  be  miore  incongruous  to  suppose  God  aiding 

♦*  and  directing  reasonable,  but  fallible  beings,  with  his  grace, 

*'  than  brutes  with  instincts.'*  Delany. 

*  *'  These  doctrines  serve  no  end  of />oj&z//ar  learning,  they  help 

*'  no  people  to  figure  and  preferment  in  the  world,  and  are  useless 

**  to  scholastic,  controversial  writers."  Law. 

t  But  I  must  remember  that,  "  the  fear  of  man  bringeth  a 

**  snare; — but  whoso  putteth  his  trust  in  the  Lord  shall  be  safe." 

Proverbs,  xxix.  25. 
I  1  Cor.  ix.  16. 

y  2 


^6S  CHRISTIAN   PfflLOSOPHr, 

support  me  in  my  sentiments,  may  be  mistaken !  and 
to  ask  his  own  heart,  whether  he  has  hitherto  studied 
the  subject  as  a  truly  humble*  Christian,  a  fallen,  deprav- 
ed, ignorant,  and  weak  creature;  merely  as  a  scholar, 
critic,  philosopher,  logician,  metaphysician,  controver- 
sialist, or  politician,  contending  for  the  glory  of  victori- 
ous disputation,  or  the  rewards  of  a  profession  establish- 
ed and  encouraged  by  the  state. 

If  any  clergymanf  of  the  church  of  England  should 
be  disposed  utterly  to  deny  the  doctrine  of  immediate 

*  Antoninus  taught,  that  the  very  first  requisite  to  form  a 
philosopher,  was  xsiroQc^Miy  otvi<riVy  to  throw  away  all  conceit 
of  knowledge. 

t  The  Rev.  Thomas  Edwards,  Fellow  of  Clare  Hall,  Cam- 
bridge, after  writing  a  learned  and  elaborate  book  against  the 
doctrine  of  grace,  is  compelled,  by  the  force  of  truth,  at  the  con- 
clusion of  it,  to  make  the  following  concessions : 

"  There  are  undoubtedly  several  passages  which  sufficiently 
<«  shew,  that  the  operations  of  the  Holy  Spirit  are  not  to  be  entire- 
*<  ly  limited  and  confined  to  the  extraordinary  and  miraculous  gifts 
**  and  endowments  peculiar  to  the  apostolic  age  ;  but,  on  the  con- 
**  trary,  that  it  will,  in  all  succeeding  ages,  be  communicated,  in 
**  a  peculiar  manner,  to  all  those  who  may  stand  in  need  of  it,  in 
•'  order  to  the  discharge  of  their  duty. 

*'  I  can  therefore  by  no  means  give  into  their  opinion,  who, 
<*  with  the  witty  French  Jesuit,  look  upon  these  supernatural 
<'  workings  of  the  Spirit  upon  the  minds  of  man,  as  entirely 
**  visionary  or  chimerical:  or,  as  he  expressed  himself,  a  mere 
**  NESCio  QUID,  (je  ne  scaiquoij.  A  tempore  Aiigustini,  vix  ulla 
'<  vox frequeniior fruit  voce^  gratia,  ubi  sermo  est  de  homhiis  ad 
**  saniorem  mentem  reditu  et  «u/,  cui  is  redttus  debetur.  Ed  tamen 
**  voce  quid  signifcetur^  cum  ab  iis  quceriturj  qui  ed  utufitur,  nihil 
*^^  responsi  perspicui  ferre  licet.  Hinc  factum  ut  in  Gallia y  Jesuita 
*'  fcstivi  ingeniif  non  inficete  dixit,  *  Gratiam  illam  divijiam,  qtiiS 
*'  tantum  strepitum,  excitavit  in  scholis,  et  tarn  mirabiles  effectus  in 
•'  homi?ium  animis  edit,  gratiam  illam  adeo  ejficacem,  et  suavem 
'*  simuly  qua  de  duritie  cordis,  illcesa  arbitrii  libertate,  triumpbGt, 
^*  nihil  esse  tandem,  pi<£ter  nesckt  quid.* 

Cleridi  Ars  Crit.  p.  2.  s.  1.  c.  8. 


CHRISTIAN  PHILOSOPHT.  '  259 

^  grace,  divine  energy,  and  supernatural  impulse,  I  would 
beg  leave  humbly  and  affectionately  to  remind  him  of 
the  question  proposed  to  him  when  he  was  ordained  a 
minister  of  Christ,  and  the  answer  he  then  made,  with 
every  circumstance  of  religious  solemnity,  receiving  the 
sacrament  upon  it,  and  thus  evidently  resting  all  his 
hopes  of  God's  blessing  on  his  sincerity.* 

The  question  is,  "  Do  you  trust  that  you  are  inwardly 
"  moved  by  the  Holy  Ghost,  to  take  upon  you  this  office 
"  and  ministry,  to  serve  God,  for  the  promoting  of  hia 
"  glory,  and  the  edifying  of  his  people?"  "  I  trust  so," 
replies  the  person  to  be  ordained. 

As  the  topic  is  rather  invidious,  and  certainly  con- 
cerns myself  as  well  as  any  of  them  whom  I  have  the 
honour  to  call  my  brethren  in  the  profession,  I  will 
refer  it  to  Bishop  Burnet,  to  make  remarks  on  the  re- 
sponse to  the  interrogatory.  "  Certainly,"  says  the 
truly  able  prelate,  "  the  answer  that  is  made  to  this,, 
''  ought  to  be  well  considered;  for  if  any  one  says,  'I 
"  trust  so,*  that  yet  knows  nothing  of  any  such  motion, 
"  and  can  give  no  account  of  it,  he  lies  to  the  Holy 
"  Ghost,  and  makes  his  first  approach  to  the  altar  with 
"  a  lie  in  his  mouth ;  and  that  not  to  man,  but  to  God* 
"  Shall  not  God  reckon  with  those  who  run  without  his 
"  mission,  pretending  that  they  trust  they  have  it, 
"  when  perhaps  they  understand  not  the  importance  of 

**  The  general  manner  in  which  the  Spirit  operates  upon  men, 
'<  we  may,  I  humbly  conceive,  suppose  to  be,  by  raising  such  par- 
•*  ticular  ideas,  or  making  such  particular  impressions  upon  their 
'*  minds f  as  may  injiuence  them,^^  &c. 

*  "  All  sacerdotal  power  is  derived  from  the  Holy  Ghost;  and 
*<  they  who  do  not  acknowledge  themselves  under  the  Holy 
*'  Ghpst^s  influence,  acknowledge  that  they  have  no  sacerdotal 
**  power.  Our  Saviour  himself  took  not  the  ministry  upon  him, 
**  till  he  had  this  consecration." 

We  think  too  lo^ly  of  the  priest's  ofEce  in  our  age.  V«ry  great 
it  is,  under  the  energy  of  the  Holy  Gho&t. 


260  citRIflSAN  PHILOSOPHT, 

"  it?  nay,  and  perhaps  some  laugh  at  it,  as  an  enihusU 
"  astical  question,  who  yet  will  go  through  the  office. 
"  They  come  to  Christ  for  the  loaves;  they  hope  to  live 
"  by  the  altar  and  the  gospel,  how  little  soever  they 
"  serye  at  one,  or  preach  the  other:  therefore  they  will 
"  say  any  thing  that  is  necessary  for  qualifying  them  to 
"  (receive  the  loaves  and  fishes)^  whether  true  or  false." 
The  Bishop^s  animadversion  is  severe ;  and  every  man's 
own  conscience  must  whisper  to  him,  in  his  own  case^ 
w^hether  it  be  just  and  true. 

One  thing,  however,  is  certain,  and  sufficient  for  my 
purpose.  It  is  plain  that  persons  who  enter  on  the 
ministry,  thus  declare  themselves  to  believe  that  they 
are  under  a  supernatural  motion  ov  impulse,  cannot  ca^z- 
sistently  deny,  or  explain  away,  the  main  principle  of 
my  book,  which  is  the  reality  of  such  a  supernatural 
motion  or  impulse.  They  confess  that,  in  their  own 
persons,  they  believe  they  have  experienced  that  divine 
energy  of  the  Holy  Ghost,  which,  I  maintain,  moves 
the  mind  to  believe  in  Christ,  and  inclines  the  heart  to 
all  moral  virtue* 

If  the  sublime  and  comfortable  doctrine  of  immediate 
grace  were  generally  preached,  the  churches  would  be 
better  frequented,  and  infidelity  rare.*  The  common 
people,  unspoiled  by  vain  philosophy,  hunger  and  thirst 

*  "We  must  carry  this  yet  further  than  the  bare  believing  that 
**  these  things  (the  doctrines  cf  Christianity)  are  true  ;  such  a 
*'  faith  devils  have.  We  must  make  our  people  understand,  that 
*''this  i-xith.  purijles  the  heart  and  Hiiorks  by  Ic^e ;  and  it  only  be- 
*'  comes  a  saving  and  justifying  faith,  when  upon  our  entering 
**  upon  the  practice  of  those  rules  that  this  religion  prescribes,  v^^e 
**  FEEL  A  REAL  VIRTUE  derived  into  us,  that  makes  us  new 
"  CREATURES,  and  gives  us  such  a  vital  perception  of  the 
"  truth  of  the  promises  made  us  in  it,  that  we  receive  these,  as 
«'  earnests  of  our  inheritance,  and  so  taste  and  see  that  God  is 
'*  gracious  tons.  This  makes  lis  living  stones  in  the  spiri* 
•'  -iruAL  BUILDING."  Bishop  BuRNET*s  Charge. 


CHRI^T'IAN   PHILOSOPHT.  261 

for  the  spiritual  food  which  comes  clown  from  Heaven. 
Ought  not  their  shepherds  to  feed  them  with  such  as 
is  convenient  for  them^  and  to  lead  them  from  broken 
cisterns  and  barren  lands,  to  the  green  pasture,  and 
streams  of  living  water?  Who  shall  judge  what  is  most 
convenient  for  them  ?  a  few,  individuals,  or  the  million, 
directed,  in  their  choice,  by  the  concurrent  guidance  of 
the  church,  the  liturgy?  and  the  scriptures?  It  has  been 
justly  suggested,  by  a  wit  of  antiquity,  that  the  gxiests, 
and  not  the  cooks,  are  to  judge  of  the  taste  and  salubrity 
of  the  viands  prepared  for  the  table.  Now  the  guests 
invited  to  the  spiritual  feast,  appear,  by  their  numerous 
attendance,  to  prefer  the  food  which  comes  from  above, 
the  truly  evangelical  doctrine  of  grace.  However  un- 
skilfully dispensed,  the  places  of  worship,  Avhere  it  is, 
or  appears  to  be,  dispensed  at  all,  are  thronged  with  mul- 
titudes, while  other  places  are  almost  deserted.  How 
are  the  churches  crov/ded  by  young  and /^oor  persons, 
at  confirmations ;  the  whole  of  which  office  is  founded, 
most  evidently,  on  the  doctrine  of  grace,  and  the  Holy 
Spirit's  actual  interposition. 

The  following  is  the  bishops  prayer,  in  the  office  of 
confirmation:  "  Almighty  and  everlasting  God,  who 
"  hast  vouchsafed  to  regenerate  these  thy  servants,  by 
"  by  water  and  the  Holy  Ghost,  and  hast  given  unto 
''  them  forgiveness  of  all  their  sins;  strengthen  them, 
"  we  beseech  thee,  O  Lord,  with  the  Holy  Ghost  the 
"  Comforter,  and  daily  increase  in  them  thy  manifold 
"  GIFTS  OF  GRACE,  the  ^^ivit  oi  wisdom  ^Vidi  Understand^ 
"  ing;  the  spirit  of  counsel  and  ghostly  strength ;  the 
"  spirit  of  KNOWLEDGE  and  true  godliness;  and  fill  them, 
"  O  Lord,  with  the  spirit  of  thy  holy  fear,  now  and  for 
"  ever.'*  The  bishop  then  laying  his  hands  upon  every 
one  severally,  says,  "  Defend,  O  Lord,  this  thy  child, 
^'  with  thy  heavenly  grace,  that  he  may  continue  thine 
<'  for  ever;  and  daily  increase  in  thy  Holy  Spirit  m^'e 


262  CHRISTTAN    PHILOSOPHT. 

"  and  more,  until  he  come  unto  thy  everlasting  king- 
"  dom."  He  proceeds  thus:  "  Almighty  and  everlasting 
^^  God,  who  makest  us  both  to  ^Mll  and  do  those  things 
"  that  be  good  and  acceptable  unto  thy  divine  Majesty, 
*'  let  thy  Holy  Spirit  ever  be  v/ith  them ;  and  so  lead 
"  them  in  the  knowledge  and  obedience  of  thy  holy 
"  word,  that  in  the  end  they  may  obtain  everlasting  life. 
"  Vouchsafe  to  direct,  sanctify,  and  govern  boch  our 
*^  hearts  and  bodies,"  Sec. 

Can  any  bishop  who  reads  these  words,  or  any  parish 
priest  who  sends  the  young  ones  of  his  flock  to  hear 
them,  consistently  deny  the  doctrine  of  divine  energy, 
or  immediate  grace?* 

Exclusively  of  this  sublime  doctrine,  the  Gospel, 
considered  merely  as  a  book  of  morality,  has  not  so 
great  an  advantage  over  the  Koran,  as  every  Christian 
must  wish  and  believe  it  to  possess.  Mahomet  requires, 
in  the  Koran,  '^  the  belief  of  one  God,  trust  in  him, 
"  frequent  prayer  and  fasting,  almsgiving  even  to  stran- 
"  gers,  keeping  of  covenants,  justice  in  dealings,  pa- 
"  tience  in  adversity;  to  honour  father  and  mother, 
"  and  to  maintain  them  if  they  are  old  and  poor.  He 
"  forbids  usury ^  bearing  false  witness,  profane  swearings 
^*  and  the  murdering  of  infants,  which  had  formerly  been 
^'  common  in  Arabia."  The  Mahometan  also  allows 
Jesus  to  be  a  prophet  sent  from  God,  and  commission^ 
ed  to  be  a  great  instructor,  reformer,  and  Saviour.  I 
say,  divest  Christianity  of  the  gift  which  our  Lord 
gave  to  men,  after  his  ascension,  and  the  infidel  will 
place  Christ  far  below  Socrates,  Plato,  Epictetus,  Sena- 
ca,  and  rank  him  with  Mahomet,  or  even  in  a  lower 
class  J  since  there  are  many  who  deem  the  Koran  a  very 


*  Bishop  Beveridge  says,  "  A  man  may  as  soon  read  the  letter 
«<  of  the  scripture  without  eyes,  as  understand  the  mysteries  of 
<*  the  gospel  without  grace." 


CHRISTIAN  PHILOSOPHr.  263 

fine  composition,  far  superior  to  the  narratives  of  Mat- 
thew, Mark,  I,uke,  and  John,  and  to  the  epistle  of  Paul, 
the  chief  of  the  apostles. 

Divest  Christianity  of  the  Spirit's  energy,  and  you 
rob  it  of  its  appropriate,  distinguishing,  and  exckisive 
excellence  and  glory.  You  place  it  among  the  modes  of 
sufierstition  which,  at  various  times,  have  been  encou- 
raged by  states,  in  order  to  facilitate  the  movements  of 
the  the  political  engine,  in  almost  every  country  on  the 
face  of  the  globe.  You  make  it  the  invention  of  man ; 
and,  as  the  invention  of  man,  it  will  often  be  despised, 
in  comparison  with  the  philosophy  which  prevailed  in 
the  elegant  schools  of  Athens  and  Rome,  and  which 
clothed  its  fine  morality  in  all  the  seducing  embellish- 
mients  of  a  polished  diction.  The  writings  of  Plato  and 
Cicero  will  be  preferred  to  those  of  the  evangeUsts  and 
and  apostles,  if  the  pearl  which  enriches  the  plain 
compositions  of  the  latter,  above  all  that  human  inge- 
nuity can  contrive,  be  torn  from  its  place.  That  pearl 
is  figuratively  emblematic  of  the  Holy  Spirit's  influence, 
the  UNCTION  from  above. 

The  ray  of  divinity,  the  anointing  of  the  Spirit,  shed 
a  heavenly  effulgence  on  the  page  of  the  written  gospel, 
which  all  human  lights  but  faintly  emulate.  These  are 
merely  moons  or  satellites.  Christianity  is  the  sun  of 
the  system.  I  am  the  light  of  the  world,  says 
Christ  himself.  Let  us  remember,  that  it  is  the  inspi- 
ration that  makes  the  oracle;  not  the  priest  or  the 
shrine.  Take  away  the  spring  from  the  time-keeper, 
and  though  the  v\rheels  are  curiously  contrived,  and  the 
gold  in  which  it  is  cased,  and  the  jewels  with  which  it  is 
adorned,  may  still  be  valuable,  yet  it  will  not  longer  be 
esteemed  but  as  a  costly  toy,  or  looked  at,  by  those 
who  want  information,  with  confidence.  Thus  the  gos- 
pel will  have  no  vital,  converting  effect,  when  consider- 
ed only  as  an  historical  narrative,  with  moral  precepts 


264  CHRISTIAN  PHiLosornr. 

occasionally  interspersed,  but  unaccompanied  with  the 

MINISTRATION  OF  THE  HoLY  SpIRIT*. 

*  The  successful  propagation  of  the  gospel  could  not  be  effected 
by  the  causes  assigned  by  Mr.  Gibbon,  but  must  have  been  effected 
by  the  Holy  Ghost.  Is  it  not  reasonable  to  believe  that  it  may 
noTo  be  propagated  and  continued  by  the  same  means  as  ^x  first — 
the  powerful  agency  of  Heaven  ?  Let  us  hear  a  sensible  writer  on 
the  subject. 

<<  The  sole  adef^uate  cause  of  the  successful  propagation  of  the 
'*  gospel  is,  according  to  the  scriptures,  the  Holy  Ghost.  It 
*»  will  be  well  if  his  agency,  in  these  polite  and  rational  days,  be 
*<  thought  to  deser\^e  a  moment^s  attention.  Yet  it  is  evident, 
"  that  there  must  be  some  cause  for  this  wonderful  phenomenon. 
^*  I  shall  not  disgust  the  rational  world,  by  supposing  the  agency 
**  of  any  supernatural  being  in  the  affair,  but  that  of  the  great 
**  Author  of  Nature.  Any  Spirit  inimical  to  him  could  not,  pro- 
'*  duce  a  character  of  such  goodness,  but  under  his  authority, 
«*  and  by  a  power  derived  from  himself.  Even  miracles  cannot 
**  change  the  heart ,  whatever  effect  they  may  have  on  the  judg- 
*\  ment;  and  the  ruling  providence  of  God,  implying  only  an  ex- 
"  ternal  government y  does  not  influence  the  will;  as  facts  abun- 
"  dantly  testify.  All  that  is  rational  and  human  is  totally  unequal 
*'  to  the  task;  nay,  perhaps  the  most  sensible  of  mankind,  should 
"  they  deign  to  honour  these  sheets  with  their  inspection,  can 
«*  scarce  bear  the  idea  of  a  real  Christiafi  with  patience.  There 
<<  is  an  ENERGY  more  than  human  which  produces  this  character; 
**  and  it  remains  that  this  must  be  the  infi^uence  of  the  Holy 
*'  Ghost. 

**  The  reader  who  will  allow  himself  seriously  to  weigh  this 
«'  subject,  may  see  that  nothing  short  of  this  could  constitute  one 
<'  real  Christian,  in  this  or  any  other  age  of  the  church.  Let 
"  him  consider,  whether  it  is  even  possible  for  mere  man  to  in'oent 
*<  such  doctrines;  much  less  to  propagate  them  with  any  success, 
"  in  a  world  like  this.  A  number  of  men,  possessed  of  a  sixth 
*<  sense,  of  which  we  had  not  the  least  idea,  would  find  but  few 
<'  brought  over  to  their  opinion  that  they  were  possessed  of  such 
**  a  sensation.  Their  pretensions  would  be  construed  into  pride 
<*  or  folly;  but  those  whom  the  Most  High  should  endow  with 
♦<  the  same  sensation^  would  easily  believe.  The  application  is 
"  obvious. 


Ftjr  political  and  interested  purposes,  it  may  be  talked 
X)f  in  churches  and  universities ;  it  may  be  scholastical^ 
defended,  and  generally  professed,  and  yet  totally  mis- 
understood and  misrepresented.  It  will  have  no  influ- 
ence* on  the  hearts  of  men :  no,  not  on  the  hearts  of  the 

«  Thus  we  have  z  simple  and  obvious  proof  oi  the  truth  of  Chris- 
*<  tianity  (the  propagation  of  it  by  the  influence  of  the  Holy  Ghost). 
«*  I  fear,  indeed,  it  will  weigh  but  little  with  those  who  love  not  the 
«  real  Gospel.  The  generality  will  say,  *  At  this  rate  the  majo- 
«^  rity  of  those  who  call  themselves  Christians,  do  not  even" 
<<  KNOW  THEIR  OWN  RELIGION.'  It  is  devoutly  to  be  wished 
«<  that  this  were  not  the  case;  that  even  many  tha.t  havj; 

«  WRITTEN     ABLY     IN     UEFENCE     OF     CHRISTIANITY,     HA» 

**■  THEMSELVES  KNOWN  ITS  NATURE.  Much  of  the  advantage 
«<  which  deism  has  gained  had  then  been  prevented;  we  should 
**  have  had  more  of  the  experimental  proof  :  and  that  scrip- 
**  ture  had  been  better  known,  *  He  that  believeth  in  the  Son  of 
"  God,  hath  the  witness  in  himself.'  (1  John,  v.  10.)  Sceptical 
*<  doubts  will  vanish  before  stubborn  facts.  Were  the  gospel 
"<'  itself  understood,  little  time  need  be  spent  on  its  evidences, 
«♦  One  sight  of  the  sun  is  sufficient  to  point  out  its  glorious  Au- 
«  thor.  In  all  things  else,  experience  is  allowed  to  be  the  best 
-**  schoolmaster;  in  religion  only  it  is  called  enthusiasm."  Milmf, 

*  "  Judas  Iscariot  knew  Jesus  Christ — ail  that  he  did — just  m 
<*  the  same  manner  (though  much  better)  as  a  mere  historicai. 
<'  believer  of  the  Gospel;  a  mere  learned  theologist.  All  know- 
**  ledge  of  Christ,  but  that  which  is  by  divine  inspiration,  or  the 
<«  new  birth,  is  but  as  poor  and  profitless  as  the  knowledge  of 
**  Judas  Iscariot.'*  •  Law. 

'*  The  empty,  letter-learned  knowledge,  which  th€  natural  maa 
'«*  can  as  easily  have  of  the  sacred  scriptures  and  religious  matters, 
^«  as  of  any  other  books  or  human  affairs,  being  taken  for  divine 
**  kncyxkdgey  has  spread  such  darkness  and  delusion  all  over  Chri^- 
<<  tendom,  as  may  be  reckoned  no  less  than  a  general  apostasy  from 
•*  the  gospel  state  of  divine  illumination."  Ibid. 

«*  The  best  ability  of  the  natural  man  can  go  no  farther  than 
**  talk,  and  notions,  and  opinions  about  scripture  words  and  facts  j 
*<  on  these,  he  may  be  a  great  critic,  an  acute  logician,  a  powerful 
<<  orator,  and  knovi  every  thing  of  the  scripture^  EXCEPT  the  spi- 

**  JktT  AND  THE  TRUTH."  IBIB, 


t6Q  cHxisriAK  fniLosofnr. 

Tcry  persons  who  thus  talk  of  it,  profess  it,  defend  it; 
nor  of  those  who  read  or  listen  to  the  most  elaborate 
apologies,  defences,  and  demonstrations*.  Christ  must 
be  formed  in  the  soul,  before  the  soul  can  recognize  the 
truth  and  efficacy  of  Christianity. 

Nearly  two  thousand  years  have  elapsed  since  the 
iirritten  Gospel  was  promulged ;  and  it  has  appeared  to 
stand  in  need  of  defences  and  apologies  to  this  \ery 
hour.  Nor  have  defences  or  apologies  been  deficient 
in  number  or  in  sagacity  and  erudition*  Fabricius 
reckons  up  several  hundred  books  in  defence  of  the 
Christian  religion.  Diligent  as  he  was,  he  has  omitted 
many;  and  since  his  time,  there  has  been  a  very  con- 
siderable addition  to  the  number.  Yet  the  cause  is  said 
still  to  labour;  and  appearances  justify  the  assertion* 
Accordingly,  we  have  lately  seen  ingenious  theologists, 
and  excelleni;  writers,  called  forth,  by  the  exigencies  of 

*  *<  He  who  goes  about  to  speak  of  the  mystery  of  the  Trinity, 
<*  and  does  it  by  words  and  names  of  man*s  invention,  talking  of 
«<  essences  and  existeaces,  hypostases  and  personalities,  priority 
/<  in  co-equalities  and  unity  in  pluralities,  may  amuse  himself,  and 
<«  build  a  tabernacle  in  his  head,  and  talk  something,  he  knows 
<*  not  what;  but  the  good  man,  that  feels  the  power  or  the 
•«  Father,  and  to  whom  the  Son  is  become  wisdom,  sanctifica- 
«  tion,  and  redemption,  in  whose  heart  the  love  of  the  Spirit 
<»  OF  God  is  shed  abroad,  this  man,  though  he  understands 
•«  nothing  of  what  is  unintelligible,  yet  he  alone  truly  understands 
^*  the  Christian  doctrine  of  the  Trinity" 

Bp.  Taylor,  on  John,  vii.  IT. 
MiseraWe  and  disgraceful  have  been  the  rancorous  disputes  on 
the  Trinity;  a  subject,  one  would  think,  which,  if  worldly  senti- 
ments did  not  interpose,  might  be  discussed  with  perfect  compo- 
sure of  temper.  The  enemy  has  triumphed,  while  Christians  have 
been  tearing  each  other  in  pieces  on  an  Opinion. 

"  But  rise ;  let  us  no  more  contend,  nor  blame 
f«  Each  other,  blam'd  enough  elsewhere ;  but  strive, 
<*  In  offices  of  loye,  how  we  may  lighten 
<^  £ach  other's  burden,  in  owe  share  of  woe/'  Mit«TOK< 


€HJlJS^IjtN  JPHILOSOPHr.  267 

the  times,  in  our  own  country,  almost  two  thousand 
years  after  the  origin  of  Christianity,  and  after  all  the 
preceding  labours  of  divines,  to  display  its  evidences^  as 
if  it  were  the  production  of  yesterday.  Such  a  display 
is  said  to  be  more  necessary  than  ever;  and  Europe  has 
produced  many  excellent  works  of  the  kind.  Such 
books  furnish  exercise  for  the  schools.  May  they  be 
efficacious,  as  they  are  learned  and  ingenious!  May 
they  carry  conviction  to  the  heart,  produce  a  lively 
faith,  and  refute  the  gainsayers !  If  they  should  fail,  their 
failure  must  not  be  attributed  to  any  defect  of  abilities 
in  their  authors,  but  to  the  omission  of  the  internal  evi- 
dence of  the  Holy  Spirit.  They  are,  almost  without 
exception,  above  the  reach,  and  disgusting  to  the  taste, 
of  the  multitude;  and  let  it  be  duly  remembered,  that 
to  mere  human  reason  and  human  learning,  the  infidel 
is  ever  ready  to  oppose  weapons  from  the  same  armoury. 
His  heart  must  be  pierced  with  the  two-edged  sword  of 
the  Spirit,  before  he  will  surrender  to  Faith  the  citadel 
of  his  own  reason*. 

*  The  celebrated  pamphlet,  entided,  Christianity  not  founded  on 
Argument,  was  certainly  nothing  more  than  a  piece  of  irony. 
Kevercheiess,  many  a  truth  is  told  in  jest ;  and  ridentem  dicerc 
verum  quid  vet  at  ? 

I  allow  that  Christianity  is  not  founded  on  Argument;  and  I  make 
the  concession  willingly,  because  I  know  that  it  has  a  better  foun- 
dation. Christianity  is  not  built  on  sand;  but,  like  the  house  of 
the  w-ise,  on  the  rock — even  the  rock  of  ages.  I  will  quote  the 
words  of  the  ironical  adversary,  and  let  them  avail  as  much  a& 
they  can. 

<*  No  man  can  say  that  Jesus  is  the  Lord,  but  by  the  Holy  Ghost. 
**  Here  is  pointed  out  to  us  that  great  dictator  and  infallible  guide 
"  we  have  been  seeking  for,  and,  indeed,  the  only  character  we 
<*  can  possibly  think  of,  any  way  equal  to  such  a  province.  It 
«*  could  be  nothing  less  than  omniscience  and  omnipresence  itself; 
«'  nothing  but  this  inexhaustible  fountain  of  all  truth,  that  could 
<«  be.jufficieat  to  such  a  demjindj  and  he  it  is,  th^  frotniied  ora- 


But  however  the  works  now  alluded  to  rriay  succeecJ' 
ift  carrying  conviction  to  the  hearts  of  men,  it  is  certain 

••  cle,  who  is  to  sfttend  the  charge  of  believefs  to  the  end  of  the 
<*  wcrld;  to  keep  alive  his  dimne  light  constantly  in  their  hearts  ; 
'•  not  to  teach  them  rudiments  of  logic,  but  to  irradiate  their  souls 
•*  at  once  wi'^h  a  thorough  conviction;  and  perform  more  by  one 
•'  secret  whisper^  than  a  thousand  clamorous  harangues  from  the 
<'  schools.  From  the  satisfaction  consequent  to  the  mind  from 
"'his  performance  of  this  great  office,  it  is,  that  he  is  so  eminently 
•^  styled  the  'Comforter;  as  his  operations  are  in  another  place  very 
*'  s  ronglv  and  signifiCanQy  termed  the  porvier  of  God  unto  Salva' 
<*  tion.  He  that  belicvetb  in  the  Son  of  Gody  bath  the  'witness  iyi  him^ 
**  self  In  this  sense  it  is,  that  we  are  properly  styled  the  temples^ 
•*  cf  the  Holy  Ghost;  the  consecrated  scenes  of  this  constant  resi- 
*'  dence,  there  ever  personally  present,  and  dispensing  his  certain 
«•  intelligences  to  the  soul,  which  the  apostle  calls  the  laitnessing  of 
•*  the  Spirit  ninth  ovr  Spirit.^* 

"It  were  endless  to  recount  all  the  innumerable  passages  through- 
<■*  out  the  whole  scripture,  that  concur  in  ascertaining  the  same 
*^  supernatural  and  all-sufficient  source  and  origin  of  our  faith,  in 
"  oppos-vion  to  all  the  feeble  aids  and  uncertain  advices  that  rea- 
**  s^n  might  possibly  contribute  to  the  purpose.  For  we  may 
♦•  cbs  rve,  that  in  mentioning  the  principle  of  faith,  we  are  always 
**  iiiiorm- d,  both  what  it  is,  and  what  it  is  not.  Bj;  grace  ye  are 
"  saiedy  through  faith ^  and  that  not  of  yourselves ;  it  is  the  gift  cf 
<*  God.  No  man  can  come  to  me,  (says  Christ,)  except  it  be  gixen 
**  him  of  my  Father. 

**  The  motive  which  induces  me  to  receive  the  mysterious  truths 
«<  of  the  Gospel,  is  the  peculiar  grant  and  munificence  of  Heaven, 
**  over  and  above  the  common  privileges  of  our  nature.  It  seems, 
•'  by  the  particular  negatives  every  where  so  industriously  dis- 
•^  persed  through  all  the  expressions  which  treat  of  this  subject, 
«<  that  it  was  apprehended  that  there  might  possibly  happen, 
<<  amongst  the  unwary,  some  mistake  on  the  occasion;  and  that 
-*  therefore,  as  it  was  an  article  of  so  great  concern  to  have  a  just 
«*  notion  of,  the  greatest  imaginable  care  was  taken,  by  the  most 
•*  precise  and  emphatical  terms  that  could  be  devised,  to  guard 
«  against  any  such  fatal  consequence. 

<«  But  the  strongest  confirmation  of  all  these  positive  and  re* 
««  jeated  feV^Jttion^  oti  the  poiat)  tljie  plainest  declars^tioiv  Wii 


eURTSriAN  FHtLOSOPHT*  tSf 

that  different  persons,  in  different  ranks  of  life,  with 
various  degrees  of  natural  sensibility  and  intellectual 
improvement  will  be  struck,  respectively,  with  different 
arguments,  and  actuated  by  diverse  modes  of  persua* 
sion.  A  learned  defence  or  proof  of  Christianity,  which 
is  extolled  by  some,  shall  appear  to  others  dull,  lifeless, 
and  totally  foreign  to  the  purpose.  What  is  slighted 
by  the  few,  may  convince  the  many.  On  reading  the 
book  of  the  world,  as  a  comment  on  the  books  of  th^ 
library,  and  turning  over  the  pages  of  experience,  as  a 
criterion  of  written  wisdom,  I  think  I  have  observed  that 
critical  and  historical  evidence^  in  Christian  theology,  how- 
ever it  may  edify  the  scholar,  has  little  or  no  good  effect 
on  the  multitude.  By  them  it  is  seldom  attended  to  at 
all ;  very  imperfectly  understood  when  attended  to ;  and> 
when  both  attended  to  and  understood,  more  frequently 
raises  doubts  and  suspicions,  than  produces  ^rm  bdiefy 
and  that  holy  frame  of  mind  which  regulates  the  con- 
duct of  life,  and  supplies  a  heartfelt  satisfaction.  The 
poor,  who  are  the  major  part  of  human  beings,  in  all 
ages  and  countries,  and  to  whom  our  Saviour  particu- 
larly addressed  his  preaching,  seldom  know  that  books 

"  direction  what  hind  of  evidence  Christians  were  always  to  trust 
«*  to  and  rely  on,  for  the  information  and  assurance  of  their  minds, 
*«  we  may  find  summed  up,  in  brief,  in  their  Master's  last  instruc- 
«*  tions  at  parting.  The  Spirit  of  Truth  which  proceedeth  from 
**  the  Father  J  be  shall  testify  of  me.  As  we  have  both  the  same 
**  person  and  commission  elsewhere  again  specified.  The  Spirit, 
**  Hvbom  I  shall  sendy  shall  lead  you  into  all  truth. 

«*  But,  not  to  stand  forever  transcribing  particulars,  I  refer 
•*  you  once  more  to  the  great  Original,  which  will,  I  think, 
•*  readily  save  us,  both  all  farther  trouble  in  quotations  and  com- 
•*  ments,  and  abundantly  evince,  in  opposition  to  all  the  evasive 
«*  constructions  which  may  be  imposed  on  particular  passages,  that 
♦*  He  (the  Spirit)  was  in  general,  to  inspire  conviction  as 
*•  well  as  holiness;  and  to  illuminate  »8  well  as  sanctisy 
•*  our  hearts.' ' 

*  2 


47(>  ekRTsriAk  pntiosopim 

6f  critical  theology  exist,  and  would  certainty  never  be- 
come Christians,  or  have  a  just  idea  of  what  is  meant 
by  Christianity,  if  they  were  not  addressed  in  a  manner 
fliore  authoritative^  and  more  divinely  influential.* 

•  **  It  is  worth  our  observing,  that  when  the  apostle  calls  upon 
<*  his  brethren  not  to  be  carried  about  with  strange  doctrines,  he 
**  offers  this  as  a  preservative :  It  is  a  good  thing  that  the  heart 
**  be  ESTABLISHED  H^ith  grace.  Heb.  xiii.  9.  This  will  guard 
♦<  lis  from  errors,  and  this  will  directly  lead  us  to  truth ;  for  by 
*•  the  effectual  influence  of  God's  grace  and  good  Spirit  on  our 
**  minds,  we  shall  find  in  ourselves  2i  peculiar  eviction,  which  will 
**  prevail  more  than  all  demonstrations ;  will  be  more  apodictical 
<<  than  all  arguments  and  reasonings.  I  may  call  this  a  divine 
"  kind  of  logic,  which  thoroughly  confutes  and  convinces  us, 
*'  which  answers  all  our  scruples  and  cavils,  and  wholly  capti- 
"  vates  our  understaUdings ;  insomuch,  that  we  are  fully  persuad- 
•*  ed  of  the  truth  and  reality  of  what  is  delivered  to  us. 

**  This,  which  I  am  now  speaking  of,  is  the  very  depth  of 
-*'  Christian  theology.  You  are  brought,  by  what  I  here 
**  propound  unto  you,  into  the  most  inward  recesses  of 
**  DIVINITY.  If  you  come  to  the  true  understanding  of  this,  you 
•*  are  amved  at  the  greatest  proficiency  zn  the  Christian  religion.  It 
**  cannot  be  so  well  described  as  it  can  be  experienced.  The  at- 
«*  tairiment  of  this  excellency,  and  the  discovery,  go  together. 
"  There  is^  no  better  way  to  apprehend  it  than  to  possess  it.  Re- 
•<  ligion  is  better  felt  and  relished  by  practice,  than  it  can  be 
«^  comprehended  in  the  way  of  speculation  *,  as  the  sweetness  of 
**  honey  is  better  known  by  the  taste,  than  by  the  description  of  it. 

<«  The  real  and  experienced  Christian  differs  from  the  specU- 
*^  lative  one,  as  the  merchant  does  from  the  chemist.  The  f:^rmer 
•  «<  hath  no  skill  in  furnaces,  cannot  talk  of  the  nature  of  gold,  or 
**  the  ordering  of  it,  according  to  art,  yet  he  is  rich,  and  hath 
••  gold  enough.  The  latter  hath  rare  notions  of  gold,  and  candis- 
•*  course  with  great  skill  and  quaintness  about  the  managing  t5f 
««  it ;  but  yet  the  man  is  poor,  and  iva7its  what  he  talh  of  In  like 
'  •'  manner  a  true  practical  Christian  may  be  rich  in  grace,  thougli 
**  Ke  cannot  learnedly  discourse  of  it  j  and  a  speculative  Christian 
"  may  be  truly  poor,  though  he  can  talk  of  the  spiritual  riches.— - 
«  AriistOtk  VvVCite  of  the  world,  but  his  scholar  conquered  it." 

Dr.  JoHid  EDtvARps. 


eHRISriAN  PHILOSOFHr.  tT% 

Different  methods  of  recommending  Christianity, 
when  they  all  tend  to  the  same  beneficial  end,  ought  to 
be  adopted  and  encouraged,  because  they  are  likelier  to 
be  generally  successful.  One  and  the  same  method 
might  convince  only  one  description  of  persons  among 
the  infinite  variety  of  which  the  mass  of  mankind  ia 
composed.  So  long  as  Christian  faith,  Christian  prac- 
tice, and  human  happiness  are  more  and  more  pro- 
moted, vi^hosoever  are  the  men,  and  whatever  the  books 
that  promote  them,  let  the  benevolent  man  rejoice* 
Abstruce  scholars,  mathematicians,  metaphysician^ 
and  logicians,  have  often  little  relish  for  Christianity, 
till  it  is  formed  into  a  system,  methodical,  subtle,  and 
erudite.  Their  religion  must  too  often  be  such,  and 
such  only,  as  furnishes  matter  for  ingenious  disquisi* 
tion.  They  are  apt,  in  the  pride  of  scientific  improve* 
ment,  to  despise  the  simplicity  of  the  Gospel.  A  rehgion^ 
however,  merely  intellectual,  if  there  be  any  which 
may  be  so  denominated,  is  essentially  different  from, 
and  inferior  to,  what  I  have  in  this  book  inculcated,  under 
the  name  of  cordial  religion.  The  one  qualifies  for  de- 
grees in  an  university  school;  the  other  is  calculated 
to  influence  the  conduct  of  all  men,  in  the  walks  of 
common  life;  in  the  court,  in  the  city,  in  the  camp^ 
and  in  the  market  place.  High,  low,  rich,  and 
poor,  learned  and  unlearned,  meet  together  in  the 
school  of  Christ,  and  are  there  equally  favoured  with 
grace,  and  instmcted  in  the  knowledge  which  leadeth 
to  salvation.  Ill  would  it  fare  with  mankind,  if  they 
must  be  linguists  and  historians,  before  they  can  be 
duly  informed  of  the  nature  of  that  religion,  which  was 
intended  for  the  happiness  of  all;  and  on  the  neglect 
and  ignorance  of  whichj  they  are  obnoxious  to  divine 
displeasure. 

Systematical  or  intellectual  religion  may  employ  the 
pea  Oa  a  ready  writer,  or  the  tongue  of  a  voli^able  dispv^ 


272  CHltJS*riAN   PAlLOSOPHr. 

tantin  the  academical  or  ecclesiastical  chair;  but  cordial 
re4igion,  effectually,  though  silently;  certainly,  though 
unostentatiously;  sweetens,  softens,  and  spiritualizes, 
the  human  disposition.  It  may  not  gratify  the  pride  or 
serve  the  worldly  interest  of  individuals,  but  it  elevates 
and  refines  the  general  nature  of  man. 

How  is  this  religion  to  be  learned?*  Not  from  sys- 
tems, not  from  critics  or  metaphysicians,  not  from 
heathen  historians  and  moralists,  but  by  the  teaching 
of  God,  or  the  divine  energy  of  gospel  grace.  Such  is 
the  principal  of  what  I  have  ventured  to  term  Christian 
Philosophy,!  in  contradistinction  to  the  philosophy  of 

•  Not  by  the  letter,  but  by  the  Spirit,  was  Mary  Magdalejt 
learned.  And  how  are  your  family,  your  mother  and  sister,  your 
servants,  your  poor  neighbour  made  Christians — by  Dr.  Clarke  ? 
by  academical  professors  ?  or  by  the  gospel  accompanied  with  im- 
mediate  grace  ? 

♦*  But  whom  say  ye  that  I  am  ?  Simon  Peter  answered  and 
♦*  said,  Thou  art  Christ,  the  Son  of  the  living  God.  And  Jesus 
f*  answered  and  said  unto  him.  Blessed  art  thou,  Simon  Bar 
<<  Jona;  my  Father  which  is  in  Heaven  hath  reveal- 

**  ED   IT  UNTO  THEE."  MaTT.  Xvi.  15,  &C. 

Our  Saviour  does  not  say  that  Peter  had  done  well  to  form  that 
conclusion,  from  reasoning  on  what  he  saw  and  heard ;  or  deriv- 
ing the  conviction  from  any  human  means ;  but  he  says  "  Flesh 
**  AND  BiiOOD  hath  not  revealed  it  unto  thee,  but  my  father 
♦<  which  is  in  Heaven." 

t  That  experience  is  the  best  ^^ide  to  Christian  Jcnowledge  is 
Dr.  South's  opinion: 

<*  The  truths  of  Christ  crucified  are  the  Christian's  Philo- 
**  SOPHY;  and  a  good  life  is  the  Christian's  logic,  that  great 
<•  instrumental,  introductive  art,  that  must  guide  the  mind  into 
«  the  former ;  and  where  a  long  course  of  piety,  and  close  com* 
•*  munion  'voivb  God,  has  purged  the  heart,  and  rectified  the  will^ 
<*  ^nd  made  all  things  ready  for  the  reception  of  God*s  Spirit, 
*«  knoviledge  will  break  in  upon  such  a  soul,  like  the  sun  shining 
♦«  in  his  full  might,  with  such  a  victorious  ray,  th*t  nothing  shall 
*<  be  abk  to  re&ist  iX^ 


CnRlsriAN  PHILOSOPHr.  %7^. 

heathenism,  and  modern  infidelity.  It  is  clear  amidst 
some  obscurity^  from  the  whole  tenor  of  the  gospel 
and  epistles,  that  since  our  Lord's  ascension,  the  bene- 
ficial purposes  of  Christianity  are  accomplished  by  the 
continual  agency  and  never-failing  superintendance  o£ 
the  Holy  Spirit.  I  would  by  no  means  proceed  so  far 
as  a  writer  some  hundred  years  ago,  who,  observing 
the  great  and  constant  power  attributed,  by  the  written 
gospel,  to  the  Holy  Ghost,  published  a  book,  which  he 
entitled,  Evangelium  Spiritus  Sancti,  or,  the  Gos» 
pel  of  the  Holy  Ghost;  but  at  the  same  time,  it  appears 
to  me  evident,  from  the  declarations  of  Jesus  Christ, 
that  the  gospel  is  chiefiy  efficacious^  as  it  has  been  ever 
since  the  ascension,  by  the  operation  of  the  Holy  Ghost; 
the  wakeful,  tutelary  guardian  of  every  human  creature. 

*'  It  is  experience  that  must  give  knowledge  in  the  Christian 
*<  profession,  as  well  as  all  others*  and  the  knowledge  drawn 
^  from  experience  is  quite  of  another  kmd  from  that  which  flow  a 
"  from  speculation  and  discourse.  It  is  not  the  opinion y  but  tha 
**  path  of  the  just,  that,  the  wisest  of  men  tells  us,  shines  more 
**  2in6.  more^  unto  a  perfect  day.  The  obedient,  and  the  men  of 
**  practice,  d,Ye  those  sonn  of  light,  that  still  outgrow  all  their 
'*  doubts  and  ignorances ;  that  still  ride  upon  these  cloiidsf  and 
**  triumph  over  their  present  imperfection;  till  persuasion  pass 
**  into  knowledge,  and  knowledge  advance  into  assurance;  and 
**  all  come,  at  length,  to  be  completed  in  the  beatific  vision,  and 
<*  a  full  fruition  of  those  joys,  which  God  has  in  reserve  for  them 
"  whom,  by  his  grace,  he  shall  prepare  for  glory."       Dr.  South, 

Dr.  South',  a  man  of  Avit  and  most  vigorous  in^  ellect,  was  par- 
ticularly active  in  decrying  the  doctrine  of  immediate  grace,  be- 
cause the  Court  discount enanced  those  who  maintained  it:  and 
therefore  wliat  he  has  here  said  must  be  allowed  to  be  extorted 
from  him,  by  the  force  of  truth  opposing  royal  influence  znd  poli- 
tical religion,  which  varies  as  the  wind  blows. 

*  '*  The  obscurity  and  difficulty  of  the  scriptures  serves,"  sayg 
Bishop  Wilson,  "to  subdue  the  pride  of  man;  to  convince  us, 
**  that  to  understand  them,  we  have  need  of  a  light  superier  t^ 
«  reason,  and  that  we  must  apply  to  God  foy  help-'' 


274  BHRISflAN   PHILOSOPHT. 

He  may  be  resisted;  his  holy  fire  may  be  quenched;  his 
temfile  may  be  polluted;  and  he  may,  in  consequence, 
depart  in  displeasure.  Happy  would  it  be,  if  appear- 
ances did  not  justify  the  apprehension,  that  he  is  actu- 
ally resisted,  his  holy  fire  quenched,  his  temple  polluted, 
and  both  his  displeasure  and  departure  little  regarded. 
It  is  the  scope  of  Christian  Fhilosophy  to  prevent  this 
dreadful  calamity. 

To  enquire  how*  the  Spirit  operates,  is  fruitless,  if 
not  presumptuous.  It  is  enough  for  man  to  know,  that 
it  does  operate ;  that,  unless  the  words  of  scripture  are 
violently  tortured  out  of  their  meaning,  out  of  that  plain 
sense  which  every  reader  of  competent  judgment  and 
of  integrity,  unwarped  by  prejudice,  must  allow  them 
to  bear,  the  Spirit  of  God  is  at  this  moment  effecting, 
in  the  bosoms  of  all  v/ho  are  duly  prepared  for  its  en- 
ergy, the  grand  purpose  of  our  Saviour's  incarnation, 
Great  indeed  is  the  mystery:  but  equally  mysterious 
are  the  processes  of  nature.f  All  around  us  is  mystery. 
Our  very  existence,  our  nutrition,  the  motion  of  a  mus- 
cle  in  our  bodies,  is  a  wonderful  arcanum,  too  difficult 
to  be  accounted  for  by  reason.  Yet,  I  believe,  I  know, 
XhdX  I  live ^  and  jnove^aiid  have  imj  beings  though  I  cannot 
explain  the  union  of  soul  and  body,  the  mode  of  alimen- 
tary supply,  or  the  cause  of  muscular  motion.  So  also 
the  spiritual  life  and  motion  are  inexplicable.  But  this 
is  certain:  he  who  believes  the  scriptures,  must  believe 
its  reality.  And  he  who  is  once  truly  and  cxfieritnen- 
tally\  convinced  of  the  Spirit's  operation,  will  want  no 

*  *'  Vocida  ilia  quomodof**  Luther  used  to  say,  *^  est detestabilis^'"^ 
That  little  word  H<yvo  is  detestable. 

f  *♦  Is  the  dociriae  of  grace  more  stupendous  than  the  velocity 
'^  of  motion  given  to  light:"  Bp.  Warburion. 

\  "  H  m?  IlEIPAS  ciK^i'^uci  KX7i(T^vit  rnv  raf  Myoiv  ?ytd- 
^  Givtrnroc^*  DiOD.  Sic.  Hist.  lib.  1. 

Prayer  n  the  tncan^  of  producing  this  experience  ia  rcligioiu  ■ 


CHRIStIA}(   PHILOSOPHr.  17S 

Other  evidence;  and  he  who  tastes  the  fruits  of  the 
Spirit,  >vill  desire  no  other  display  of  the  excellence 
of  Christianity,  Thus  will  the  purpose  of  my  book  be 
accomplished*  The  evidence  and  excellence  of 
Christianity  will  be  felt*  and  acknowledged  by  every 
man,  w^ho  becomes  a  convert  to  the  doctrine  of  grace. 
He  will  acquire  a  spiritual  understanding ;t  his 
rational  faculty,  as  to  spiritual  matters,  will  be  sublimed 

♦*  If  mankind  are  corrupted  and  depraved  in  their  moral  cha- 
•*  racter,  and  so  are  unfit  for  that  state  which  Christ  is  gone  to 
♦*  prepare  for  his  disciples  ;  and  if  the  assistance  of  God's  Spirit 
**  be  necessary  to  rene^  their  nature t  in  the  degree  requisite  to 
<«'  their  being  qualified  for  that  state,  all  which  is  implied  in  the 
•*  express,  though  figurative  declaration,  *  Except  a  man  be  Bom 
'*  of  the  Spirit,  he  cannot  enter  into  the  kingdom  of  God  :*  sup- 
^*  posing  this,  is  it  possible  any  serious  person  can  think  it  a  slight 
**  matter,  whether  or  no  he  makes  use  of  the  meansj  expressly 
*»  commanded  by  God,  for  obtaining  this  Divir.e  Assistance;  espe- 
<*  cially  since  the  whole  analogy  of  nature  shews  that  we  are  not 
**  to  expect  any  benefits,  without  making  use  of  the  appointed 
*<  means  of  obtained  or  enjoying  them  ?  Now  Reason  shews  us 
*'  nothing  of  the  particular  immediate  means  of  obtaining  spiritual 
•*  benefits.  This,  therefore,  we  must  learn  from  Revelation  J  *~^ 
And  Revelation  says,  Ask  and  it  shall  be  given, 

Butler's  Anal.  Part  2.  c.  1. 

*  "  We  not  only  believe  it,  but  we  feel  it  too ;  we  feel  the 
<*  comfortable  influences,  the  sacred  emanations  of  the  Holy  Spirit 
**  upon  us ;  more  particularly  at  those  offices  of  Devotion^  wherein 
<*  HE  descends  upon  us  sdso,  as  he  did  once  upon  our  blesijed 
"  Saviour,  like  a  dove,  and  sheds  his  grace  upon  us,  in  seme 
**  measure,  with  those  excellencies  which  become  the  sons  of  God. 

**  Or  rather,  he  descends  upon  us,  as  he  did  once  before,  upon 
*<  the  face  of  the  waters,  when  he  brought  beauty  and  order  upoa 
^*  that  which  before  was  nothing  but  deformity  and  confusion." 

Bp.  HlCKMAlf. 

t  Col.  i.  9.  "  We  pray  for  you  that  ye  may  be  filled  with  the 
<<  knowledge  of  his  will,  in  all  wisdom  and  spiritual  understand- 
tt  ing:' — Again,  «*  Consider  what  J  say,  and  the  Xc^ra  ^i«re  thee 
"  Understanding  in  all  things."  2  Tim.  ii.  T- 


^76  CltRiriSAN  PHILOSOPHT* 

and  refined  in  in  such  a  manner,  as  to  supersede  the 
the  necessity  of  those  vokiminous,  far-fetched,  and  ela- 
borate proofs  and  defences  of  Christianity  which  have 
been  enumerated,  in  a  long  catalogue,  by  Fabricius ;  and 
which,  one  after  another,  like  abortive  productions, 
have  dropped  into  the  gulph  of  oblivion,  and  left  Chris- 
tianity just  where  they  found  it.  Indeed,  as  defences 
-of  this  kind,  have  encreased,  Christians  appear  to  have 
decreased.  The  cavils  introduced  for  refutation  have 
lived,  and  the  refutations  died  and  been  forgotten. 

But  doctrines  which  cannot  be  refuted  by  scripture, 
are  sometimes  exploded  by  the  illiberal  means  of  stig- 
matizing them  with  an  offensive  or  unpopular  name. 
This  practice  has  always  been  highly  detrimental  to  the 
diffusion  of  genuine  Christianity.  It  causes  opinions 
to  be  condemned  in  the  gross.  It  induces  the  mind  of 
the  careless,  contemptuously  to  reject  the  mass,  with- 
out selecting  the  wheat  from  the  chaff,  and,  indeed, 
without  the  trouble  of  examination.  There  is  a  vicissi- 
tude or  fashion  in  religious  doctrines,  as  well  as  in  the 
modes  of  dress  and  external  behaviour.  Such  a  book, 
says  the  leader  of  the  day,  is  Arminian,  or  calvinistical, 
or  METHODisTiCAL,*  and  it  must  be  cried  down  by  every 

*  Bishop  Hurd  is  as  far  removed  from  a  methodist  as  possible. 
He  is  a  divine,  a  philosopher,  a  scholar  of  the  first  rank ;  yet  hear 
hiin  (and  let  his  words  have  weight)  on  the  evidence  of  the  Spirit 
of  God  on  the  heart  of  man. 

**  To  the  Spirit,  enlightening  our  understandings,  purifying  our 
"  wills,  and  confirming  our  faith,  we  must  impute  all  that  is 
«*  good  in  us,  all  that  proficiency  in  true  holiness,  which 
<*  qualifies  us  for  the  enjoyment  of  Heaven ;  and  through  this 
«<  disciplme  it  is,  that  they  who  sovj  to  the  Spirit ^  are  in  the  enc^ 
«'  enabled  of  the  Spirit  to  reap  life  everlasting." 

*<  All  the  revelations  of  God's  will,  even  to  our  Lord  himself  as 
«*  the  fnan  Christ  yesits,  and  all  the  secret  tllumtnations  of  the 
*«  faithful,  in  all  times,  are  to  be  regarded  as  so  many  emanations 
«  from  the  Spirit  of  God,  the  Enligbttner:  all  the  £^dual  im- 


pamphleteer  or  controversialist,  who  is  aspiring  at  favour 
and  preferment.  But  away  with  names,  and  the  petty- 
distinctions  of  religious  party.  Are  you  a  Christian,  or 
wish  to  be  one,  indeed,  not  in  word  only ;  for  the  sake 
of  spiritual,  not  temporal  purposes?  Then  drop  your 
prejudices,  and  seek  the  Spirit  of  Christianity; 
not  in  systems,  but  in  the  written  gospel,  assisted  by- 
prayer,  and  the  pious  illustrations  of  sincere,  good  men, 
however  they  may  have  been  reviled  or  neglected, 
through  prejudice,  political  artifice,  or  mistaken  zeal. 

<'  provements  of  our  virtuCj  all  the  graces  which  first  descend 
<^  upon  our  hearts,  and  then  manifested  themselves  in  every  good 
«  word  and  woTk,  are  the  production  of  the  same  Spirit,  in  hi& 
**  office  of  Sanctifier:  and  lastly,  all  the  firmness  and  resolution  we 
*'  possess,  under  every  trial  in  the  world,  all  the  foretaste  we  have 
«  of  future  favour  and  acceptance,  all  ovirjoy  3,nd  peace  in  believ*' 
<*  zngf  are  the  signs  and  proofs  of  the  Comforter  speaking  to  us,* 
**  and,  according  to  our  Saviour's /?rom/*e,  abiding  in  vs.** 

"  If  fl  ray  of  light  break  in  upon  us  ;  if  a  new  degree  of  kiio'vt*' 
*'  ledge  be  imparted  to  us ;  if  we  see  the  truth  of  the  gospel  more* 
<^  clearly,  in  any  respect,  than  before  we  had  done;  vie  cannct 
*'  mistake  in  ascribing  this  additional  /^^/brmaif/on  or  conviction^  to 
^'  the  illuminating  Spirit  Viithin  us," 

**  If  we  perceive  our  devotions  to  be  quickened,  our  hopes  en- 
<<  livened,  our  faith  fortified  y  we  shall  not  mistake  (having  the  ex- 
**  press  promise  of  our  Lord  and  Master)  in  ascribing  these  con- 
<*  solations  of  peace  and  joy  to  the  Comforter;  we  may  regard  them 
<«  as  the  earnest  and  pledge  of  the  Spirit  in  our  hearts.  Eph.  i.  14. 

"  I  know,"  continues  he,  <*  that  this  will  appear  strange  to 
**  natural  reason.  But  so  the  scripture  has  prepared  us  to  expect 
<'  they  would  do.  For  the  natural  man  (says  the  Apostle)  receiv- 
««  eth  not  the  things  of  the  Spirit  of  God;  for  they  are  foolish- 
*'  ness  unto  him.  (1  Cor.  ii.  14.)  And  to  the  same  purpose,  our 
«'  Master  himself,  speaking  of  the  spirit  of  truth; — '<whom 
*'  (says  he)  the  world  cannot  receive,  because  it  seeth  him  not, 
•*  neither  knoweth  him ;  but  ye  (addressing  himself  to  his  dia- 
*'  ciples,  that  is,  to  men  who  walk  by  faith,  and  not  by  sight,) 
♦*  ye  know  him;  for  he  dwelleth  in  yon,  and  shall  be  in  you." 

Bp.  HuKD,  Serm.  18.  vol.  i?, 
Aa 


ST'S  CffRIS^fJAlf  PiriLOSOFHr. 

When  you  have  thus  found  the  truth,  shew  its  influence 
by  youi*  charity.  Be  united  to  all  Christians,  as  well  as 
to  Christ ;  and  beware  of  making;  distinctions,  by  nick- 
names, and  thus  exciting  envy,  wrath,  malice,  which 
are  of  a  nature  opposite  to  the  friiits  of  the  Spirit,  love, 
joy,  and  peace.  Good  men  should  join  in  a  firm  pha- 
lanx, that  the  evil  may  not  triumph  on  their  divisions. 
Let  all  who  are  united  under  the  banners  of  Christ, 
hail  one  another  as  brother  Christians,  though  they 
may  differ  on  the  subject  of  church  discipline,  rites, 
ceremonies,  or  even  non-essential  doctrine.* 

"  If  there  be  any  consolation  in  Christ,  if  any  comfort 
"  in  love,  if  any  fellowshifi  of  the  Spirit^  if  any  bowels 
"  and  mercies,  fulfil  ye  my  joy,  that  ye  be  like-minded, 

**  *  Setting  aside  many  circumstances,  in  which  men  may  softly 
**  err,  there  are  but  few  truths  of  scripture  of  an  essential  nature ; 
-**  or,  to  speak  more  properly,  there  is  but  one,  concerning  which 
^'  all  believers  (I  mean  those  who  deserve  the  name)  are  firmly 
**  agreed.  This  truth  is  the  testimony  of  the  word  of  God  con- . 
<*  cerning  Jesns  Christ,  that  he  came  into  the  world  to  save  sin- 
**  ners  fully,  freely,  and  eternally.  So  little  room  then,  in  reality, 
**  does  the  scripture  give  for  the  diversity  of  opinions,  that  it  calls 
**  for  perfect  unity  of  sentiment ;  the  diversity  itself  being  owing 
«<  to  the  corruption  and  blindness  of  human  nature  in  the  worst, 
*<  as  well  as  the  remains  of  that  corruption  and  blindness  in  the 
**  best.  The  evidence  of  this  truth,  whence  arises  so  full  an 
«*  agreement  among  believers,  and  such  complete  satisfaction  in 
**  their  own  minds,  is  far  greater  than  what  can  arise  from  any 
"  argumentation,  in  which  mankind  are  apt  to  deceive  both  them- 
*'  selves  and  others.  It  is  the  evidence  of  internal  experience.  I 
«*  feel  myself  lost  and  miserable.  I  experience  such  an  healthful 
•'  change  in  my  whole  moral  system:  so  that,  upon  the  whole, 
<<  Christiamty  is  the  true  cure  of  scepticism;  and  to  the  seriously 
<*  disposed,  who  submit  to  the  teaching  of  the  Spirit ^  it  gives  the 
**  highest  internal  evidence  of  its  onvn  truth.  A  man  finds  himself 
<<  naturally  averse  to  all  good,  ignorant  of  God,  and  without 
«<  either  love  or  gratitude  towards  him,  selfish  and  hard-hearted 
<<  with  respect  to  his  fellow-creatures.  By  puttmg  his  trust  in 
*<  iChri^t,  \hc  ^as  attained  peace  of  conscience,  love,  and  new 


CHRISflAH  PHILOSOPHY  279 

'*  having  the  same  love,  being  of  one  accord,  and  of  one 
"  mind."* 

Let  us  consider  how  the  hard-hearted,  unconverted, 
depraved,  and  worthless  part  of  mankind  exult,  while 
Christians,  agreeing  in  essentials,  quarrel  and  re^^e 
each  other,  not  on  the  substance  of  religion,  but  on  the 
mere  shades  of  difference  in  opinion  in  matters  of  in- 
difference. Let  not  the  Philistians  triumph.  Let  the 
olive-bearing  army  of  peace-makers  be  combined  under 
the  banners  of  benevolence.  Theirs  is  an  unbloodyt  cru- 
sade; theirs  is  the  contest  of  love.  The  victories  in 
their  warfare  are  over  sin,  misery,  and  death ;  and  their 
crown,  immortality.  Let  them  march  on  to  the  soft 
harmony  of  Hosannas  and  Hallelujahsj  uninterrupted  by 

**  views  of  the  glory  of  God.  He  has  experienced  a  real  change 
**  in  his  affections  and  tempers.  Surely  he  must  be  allowed  to  be 
"  a  competent  judge  of  what  he  has  felt ;  he  may  preach  too,  by 
*<  his  life,  the  truth  and  the  power  of  the  gospel  to  others ;  and  as 
**  he  will  find  his  evidences  increase  more  and  more,  he  may  be 
<*  more  and  more  happy,  from  the  consciousness  of  God  within 
*'  him  now,  (Col.  i.  2T.  2  Cor.  xiii.  5.)  and  the  prospect  of  bliss 
'*  hereafter. 

**  If  it  be  asked,  where  are  such  persons  to  he  found  ?  It  is 
"  confessed  their  number  is  but  rare.  We  may  thank  for  this, 
*<  the  contempt  of  the  operations  of  the  Holy  Ghost ^  which  prevails 
"  in  our  days.  A  serious  desire  of  knowing  the  real  truth,  and  a 
**  spirit  of  submission  to  this  divine  teaching,  are  things  which 
<<  the  truth  requires  of  all  who  seek  it:  if  you  refuse  this,  you 
**  unreasonably  refuse  to  Christianity  her  own  mode  and  order  of 
*'  things ;  you  strip  her  of  her  arms,  and  then  complain  of  her 
"  feebleness  and  impotency.  But  if  you  submit  to  be  the  scholar 
"  of  Jesus  indeed,  you  will  find,  by  experience,  whether  he  will 
*<  not  give  you  to  know  the  truth,  and  whether  the  truth  will  not 
'*  make  you  free."  Milner. 

*  Phil.  ii.  1,  2. 

t  "  The  pope  would  have  done  well  to  have  thrown  away  his 
*\  keys  (as  they  say  one  of  them  once  did,)  before  he  t.ibqk  the  sviord 
*'  into  his  hands." 


^" 


2S(5  CHRISTIAN  PHILOSOPHr* 

the  discordant  din  of  angry  contention.  Are  you  a  sin- 
cere believer?  a  lover  of  God  and  man?  I  salute  you 
from  my  heart  as  my  brother  in  Christ,  whether,  in  con- 
sequence of  your  birth  and  education,  you  formed  the 
c^eed  you  utter,  at  Rome,  at  Geneva,  or  in  your  closet  at 
home*  The  Holy  Ghost  is  the  centre  of  our  union ;  and 
all  vi'ho  are  joined  to  him,  must  be  associated  in  love. 
Under  the  illustrious  champions  of  Christianity,  who 
flourished,  in  England,  during  the  last  century,  great 
were  the  triumphs  of  grace  over  human  obduracy. 
The  word  of  God  ivas  mighty^  and  cast  dow7i  imagina^ 
nans*.  The  sword  of  the  Spirit,  a  Jigurative  sword, 
the  only  one  appioved  by  Christianity,  wielded  by  men 
%vho,  like  these,  fought  the  good  fight  of  faith,  has  been 
irresistable.  But  many  since  their  time,  have  left  it 
rust  in  its  scabbard,  and  used,  as  a  substitute  for  it,  the 
wooden  batoon  of  heathen  ethics  and  modern  philoso- 
phy, in  a  kind  of  mock  fight,  beating  the  air,  to  the 
amusement  of  the  indifferent  or  unbelieving  spectator. 
The  men  of  the  world,  who  laugh  at  religion,  and  the 
pretended  philosophers,  who  reason  against  it,  observ- 
ing that  the  sword  of  the  Spirit  was  no  longer  used, 
come  forth  with  the  renewed  and  increased  audacity  of 
those  who  love  to  display  their  prowess,  when  there  is 
but  a  feeble  opposition.  They  sang  the  song  of  victory, 
and  ventured  to  suggest  that  Christianity,  conscious  of 
the  badness  of  her  cause,  had  surrendered  in  fact,  tho' 
€he  still  kept  up  the  afipearance  of  defence y  for  the  sake  of 
decency,  lucre,  and/zo/^V^'ca/ deception.  Infidelity  plum- 
fed  herself  on  her  fancied  conquest,  and  has  long  been 
endeaving  to  sway  her  sceptre  over  the  most  polished 
countries  of  Christendom.  In  France,  at  last,  she  flat- 
ters herself  she  has  gained  a  complete  victory,  and 
silenced  her  opponent  for  ever. 

♦  2  Cor.  ix.  V.  3<fi6*Aoy;!r^oy$,  which  we  render  ima^lnatiom^ 
certaialy  signifies  r&asoninqs. 


CHRIS flAlf  PHILOSOPHT.  281 

Let  us  mark  and  deplore  the  consequence  to  morals 
and  society.  Extreme  selfishness,  pride,  vanity,  envy, 
malice,  hardness  of  heart,  fraud,  cunning,  and  the  false 
varnish  of  external  decorum,  hiding  internal  deformity, 
have  remarkably  prevailed  in  recent  times,  in  the  most 
polished  regions,  rendering  man,  as  an  individual, 
"wretched  and  contemptible,  and  society  comfortless 
and  insecure.  The  human  race  has  degenerated,  in 
proportion  as  faith  has  diminished.  The  true  spirit  of 
Christianity,  which  can  alone  dignify  human  natui'e, 
and  soften  and  liberalize  the  obdurate,  contracted,  selfish 
bosom  of  the  mere  natural  animal'^^  man,  has  not  been 
sufficiently  diffused,  since  it  has  been  fashionable  to 
extol  natural  religion,  by  depreciating  grace ;  and  the 
result  has  been,  a  deplorable  profligacy  both  in  principle 
and  practice. 

Haw  devoutly  then  is  it  to  be  wished,  that  this  true 
spirit  may  revive ;  that  the  divine  influence  of  the  genu- 
ine Gospel  t  may  again  prevail,  and  melt  the  heart  of 
steel,  and  bow  the  stubborn  knees  of  the  men  of  the 
world,  and  the  wise  men  whom  the  world  admires  I  Be- 
hold them  pursuing  their  own  petty,  selfish,  sordid  purpo- 
ses, regardless  of  all  others,  but  as  they  serve  their  own 

•]•  I  hope  the  present  time  is  not  that  of  which  the  Apostle 
speaks : 

"  The  time  will  come,  when  they  will- not  endure  sound  doc- 
•<  trine."  2  Tim.  iv.  3. 

Men  who  preach  against  divine  grace,  may  be  said  to  be  those 
whom  Christ  addresses  in  these  words : 

<«  Ye  shut  up  the  kingdom  of  Heaven  against  men ;  for  ye 
'<  neither  go  in  yourselves,  neither  suffer  ye  them  that  are  enter- 
'<  ing  to  go  in."  Matt,  xxiii.  13. 

But  while  God's  eternal  truth  is  its  foundation,  and  God's  Holy 
Spirit  its  giiardy  neither  violence  nor  treachery  can  subvert  the 
kingdom  of  Heaven. 

A  a2 


3^82  CHRIflSAK  PHILOSOPHY 

interest  or  pleasure ;  neither  loving  God  nor  man,  and 
depraved  to  a  nature  almost  diabolical,  by  habits  of 
fashionable  voluptuousness,  selfishness,  and  cruelty, 
authorized  by  the  most  illustrious  examples  in   high 
life.    Behold  this  diabolical  character  transforming  itself 
to  an  angel  of  light,  by  studied  embellishments  and 
polished  manners,  in  which  truth,  honour,  and  benevo- 
lence are  assumed  as  a  cloak  to  cover  the  basest  treache- 
ry, the  vilest  arts  of  dissimulation.     Behold  this  charac- 
ter recommended,  with  all  the  charms  of  language,  by- 
one  of  the  first  noblemen,  wits,  and  writers  of  the 
times,  as  the  mai^k  of  the  most  solid  wisdom ;  behold 
it,    in   consequence  of  recommendation    so  powerful, 
spreading  among  the  youth  of  the  nation,  and  diffusing 
a  polished,  splendid  misery,  like  the  shining  appearance 
which  is  seen  on  masses  of  corruption  and  putrescence. 
*<  Ye  are  the  salt  of  the  earth,"  says  our  Saviour;  evi- 
dently meaning  the  salt  that  is  to  preserve  the  w^orld 
from  a  corrupt  state,  by  becomiiig  the  means  of  grace 
to  those  who  hear  you  preach  and  teach  the  true  doc- 
trine.    How  is  he  then  the  friend  of  man,  or  of  his 
country,  who  obstructs  the  prevalence  of  such  doctrine  ? 
Yet  men,  apparently  good  and,  learned,  have  united  with 
the  unprincipled,  in  placing  every  obstacle  in  the  way 
of  its  diffusion  among  the  people. 

The  grace  of  God  is  favourable  to  the  tranquillity  and 
security  of  the  state;  to  the  community,  as  well  as  to 
individuals,  by  teaching  virtue  of  the  most  beneficial 
kind  under  the  strongest  sanction.  "  The  grace  of 
*'  God,"  says  the  apostle,  '*  teaches  us  to  deny  all  un- 
^'  godliness  and  worldly  lusts,  and  to  live  soberly,  rightc* 
"  oudy^  and  godly  in  the  world."  Yet  against  the 
prevalence  of  this  grace  of  God,  many  pens  and  tongues 
have  been  employed  during  the  last  fourscore  years; 
the  pens  and  tongues,  not  of  profligate  infidels  only,  but 
of  divines,  teaching,  for  Christianityj  a  moral  system  of 


CHRISTIAN  PHTLOSOPHr^  2S3 

philosophy,  well  known  *  long  before  the  nativity  of 
Christ;  and  thus  rendering,  as  far  as  their  efforts  could 

*  Yet  the  heathens  themselves,  mere  moralises  as  they  are  often 
considered,  had  an  idea  of  the  divhie  energy.  Remarkable  are  the 
^ords  of  Maximus  Tyriiis. 

*<  Do  you  wonder  that  God  was  present  with  Socrates,  friendly, 
'^  and  prophetic  of  futurity — ant  inmate  of  his  mind? — A 
«*  man,  he  was,  pure  in  his  body,  good  in  his  soul,  exact  in  the 
**  conduct  of  his  life,  masterly  in  thinking,  eloquent  in  speaking,. 
**  pious  towards  God,  and  holy  towards  men." 

The  doctrine  of  divine  assistance,  or  of  the  immediate  operation 
of  the  heavenly  Spirit  on  the  mind  of  man,  is  so  far  from  unrea- 
sonable, that  it  was  maintained  by  some  of  the  greatest  masters 
of  reason,  before  the  appearance  of  Christianity.  The  heathens 
did  not  affirm  that  the  knowledge  they  possessed  of  theology  was 
derived  to  them  from  reason  j  for  Plato  expressly  says  it  is  Q>ia)r 
%iq  Avd^ofTTiyig  3o<r<5,  the  gift  of  the  Gods  to  men, — the  effect  of 
divine  communication.  They  deemed  it  supernatural^  that  reason 
should  discover  the  will  of  God;  a  gift  above  nature,  (^cifpixv^ 
ifTTi^  <pu7iv  viKHcrot.))  T/iV  (pt;<rij,)  and  overcoming  nature  in  its  pre- 
sent state  of  imbecility.  The  dead  may  as  easily  arise  and  walk> 
as  the  mind  of  man,  fallen,  as  it  is,  into  a  state  of  spiritual  deathi, 
raise  itself  to  God  and  a  divine  life.  Nothing  can  enable  man  to 
do  those  things  which  are  above  his  natural poiverSf  but  supernatu^ 
ral  aid,  and  that  must  come  from  the  influence  of  the  Deity. 

It  is,  however,  worth  while  to  mark  the  DiscoRDANt"  and  iu' 
consistent  opinions  of  celebrated  heathens  on  the  subject  of  divine 
assistance. 

**  Bonus  wV  sine  Deo  nemo  est.^'*  Seneca,  Epist.  41. 

*<  Deus  in  hiimano  corpore  hospitans.*^  Epist.  31. 

Yet  this  same  philosopher  says,  in  another  place,  <*  Est  aliquid 
*"*  quo  sapiens  antecedat  Deiim,  lUe  natiine  benejicio^  non  suoj  sdpl- 
*^  ens  €it.  In  one  respect  a  philosopher  excels  God.  God  is 
**  obliged  to  nature  for  his  wisdom,  and  cannot  help  being  so, 
•»  The  philosopher  thanks  himself  cnly."  Epist.  5o. 

**  Atque  hoc  quidem  omnes  mortales  sic  habenty  extemas  ccmmo- 
•'  ditates,  vineta,  segetes,  oiivetaf  ubertatem  frugum  et  fructuumy 
**  omnein  denique  comtnoditaientf  prosperitateriique  vitaiy  a  Diis  se 
*'  habere;  mftuiem  avtem  nemo  unqiiam  acceptavit  Deo  retulit.  Ni' 
»*  mirum  recti.    Propter  virtuteni  enimjure  laudamur,  et  in  virfute 


^S4  CHRISriAN  PHILOSOPHr. 

prevail,  his  gospel  a  superfluous,  and  even  ugly  excres- 
cence upon  it.  There  is  a  kind  of  wisdom,  we  are  told 
on  the  best  authority,  "  which  descendeth  not  from 
"  above,  but  is  earthly,  sensual,  devilish*."  No 
wonder  that  men,  who  are  taught,  by  their  instructors, 
to  pursue  this  wisdom,  and,  in  effect^  to  reject  the  gos- 
pel at  the  very  moment  they  are  solemnly  professing 
it,  should  become  (like  the  wisdom  which  they  cultivate, 
and  which  the  Apostle  so  strongly  reprobates)  earthly, 
sensual,  devilish.  Much  of  the  profligacy  of  man- 
ners in  the  present  century  is  to  be  attributed  to  the 
desertion  of  the  religion  of  our  forefathers,  and  the  teach- 
ing of  a  Christianity  which  has  not  the  savour  of  life^ 
and  was  unknown  in  England  at  the  reformation. 

^  Earthly,  sensual,  devilishy'  are  the  epithets  which 
the  Apostle  uses :  now  let  us  turn  from  the  written  book 
to  the  living  world..    Can  any  impartial  observer  denyj 

*«  recte  glorlumur,  ^odnon  contingeref,  si  z'c/ doniim  a  Deo,  ?2on 
'*  a  Jiobis  haberemus.  At  vero  aiit  hotiortbus  aiictiy  aut  refamiUari^ 
*^  aut  si  aliud  qidppiam  nacti  smnus  fortuiti  bonzy  depulinius  mali, 
^^  cum  Diis  gratias  agimus,  turn  nihil  nostra  laudi  assumptum  arbi- 
*'  tramur,  Niim  quisy  quod  bonus  vir  esset,  gratias  Diis  tgit  wquam  P 
'*  at  quod  di'vesj  quod  honor atus,-  c/uod  ihcoiumis.  Ad  rein  autefn  ut 
**  redeam,  judicium  hoc  omnium,  ynortalium  esty  Jbrtunam  a  Deo 
"  petendamy  a  seipso  sumendam  esse  sapient id7n.^^' 

Cicero,  de  Nat.  Deor.  lib.  3.  c.  36. 

<'  Midtos  et  nostra  civitas  et  Grcecia  tulit  singulares  vires  quorum 
*♦  neminemj  nisi  juvante  Deo,  talemfuisse  credeiuitim  est." 

Cic.de  Nat.  Deor.  lib.  2. 

«  Nemo  igitur  vir  magnus  sine  aliquo  afflatu  divino  usquam^uit.'*^ 

Cic. 

«*  ITic  est  qiiisquam  gentis  ulltus  qui  ducem  naturatn  na.ctus  ad  vir- 
«'  tutem  pervenire  potest,"  G  i  c.  Legi 

Both  Cicero's  and  Seneca's  sentiments  cn<this  subject  are  con- 
tradictory. 

Max.  Tyr.  Dm,  22: 
*  James,  iii.  15, 


IHRISnAN   PHIlOSOPHr,  285 

without  affected  candour,  that  there  are  many,  whose 
conduct  deserves  these  epithets^  and  can  he  deny,  that 
they  are  chiefly  among  persons  who  seem  to  live  with- 
out God  in  the  world,  and  to  be  unbelievers  in  Revela- 
tion, though  perhaps  conformists  to  the  church?  Such 
persons  seem,  to  delight  in  evil;  and,  like  the  being  from 
whom  the  last  of  these  e/iuhets  is  taken,  to  go  about, 
seeking  whom  they  may  devour*.  No  man  can  be 
much  conversant  in  any  business  in  the  world,  espe- 
cially where  there  is  competition,  without  meeting  with 
men  who  hesitate  at  no  falsehood  or  baseness,  and  with 
whom  it  is  never  safe  to  have  either  conversation  or 
transaction.  Plausibly  pretending  to  courteousness,  ta 
friendship  to  every  thing  just,  right,  and  amiable,  they  lie 
in  wait  to  deceive  and  to  injure.  They  will  do  wantoA 
mischief,  for  its  own  sake.  They  will  not  only  demolish 
the  fair  fabric  of  another's  happiness,  but  laugh  over  the 
ruins  which  they  have  made. 

How  beneficial  would  it  be  for  such  persons,  and  for 
society,  if  their  hearts  were  renewed  by  regenerating 
grace ;  if  they  could  be  persuaded  to  believe  that  there 
really  is  something  more  desirable  than  mammon; 
something  that  contributes  more  to  happiness,  and  the 
pleasurable  enjoyment  of  life,  than  shew,  equipage,  liv* 
ing  in  the  eyes  of  others^  and  the  indulgence  of  an  un- 
feeling, self4dGlizing  vanity,  at  the  expence  of  truth^ 
justice,  mercy,  and  every  thing  that  gives  solid  satis- 
faction and  real  dignity.    The  grace  of  God  would  eveu 

*  Read,  in  the  fcllowing  description  from  scripture,  how  men. 
ONCE  degenera'.ed,  when  estranged  from  God. 

<*  So  that  there  reigned  in  all  men,  without  exception,  blood, 
**  manslaughter,,  theft,  and  dissimulation;  corruption,  unfaithful- 
*»  ness,  tumults,  perjury,  dis'quieting  of  good  men,  forgetfulness 
*'  of  good  turns,  defiling  of  souls,  changi  ig  of  kind,  disorder  in 
«'  maxriage,  adultery,  and  shameless  uncleanness." 

Wisdom,  c.  xiv.  23.-29. 


1186  CHRIS'flAN  PHILOSOPHr. 

ADORN  them,  make  them  more  estimable  and  honom'a- 
ble,  than  the  longest  series  of  unmeaning  titles,  the 
most  brilliant  gems  in  a  coronet,  the  most  magnificent 
houses  and  parks,  and  most  gaily-painted  vehicles.  It 
would  do  more;  it  would  liberalize  and  soften  their 
hearts,  and  make  them  men^  such  as  the  Creator  in- 
tended them  to  be,  feelingly  alive  to  the  charms  of 
goodness,  and  to  the  touch  of  sympathy.  The  film 
would  be  removed  from  their  eyes;  and  v/hile  they  con- 
sulted the  peace  and  happiness  of  others,  they  would 
see  the  things  that  belong  unto  their  own.  The  horizon 
of  their  mental  vision,  now  all  sombrous  and  cloudy, 
would  be  beautifully  serene.  The  stream  of  their  lives, 
now  a  desolating  torrent,  abruptly  dashing  and  foaming 
over  its  banks,  would  flow  in  its  proper  channel,  smooth 
and  clear,  blest  and  blessing  in  its  course. 

Surely  every  thinking  and  good-natured  mortal,  who 
observes  what  a  despicable  and  detestable,  or  rather 
pitiable  object,  a  man  may  becomes,  however  elevated 
his  rank  and  affiuent  his  fortune,  when  his  heart  ia 
hardened,  and  he  feels  no  sentiment  of  love  to  God,  or 
kindness  to  his  fellow-creatures,  must  wish  to  promote, 
and  gladly  co-operate  with  others  in  promoting,  the 
prevalence  of  the  true  Spirit  of  Christianity*.     This 

*  The  true  Spirit  of  Christianity  can  alone  preserve  the  church 
and  sincere  religion  in  society. 

'*  I  must  profess,  that  I  believe  the  degeneracy  from  the 
*<  truth  and  power  of  the  Chrisiian  religion,  the  ignorance  of  the 
**  principal  doctrines  of  the  Gospel,  and  that  scorn  which  is  cast 
*<  in  these,  and  the  like  expressions,  on  the  grace  of  our  Lord 
**  Jesus  Christ,  by  such  as  not  only  profess  themselves  to  be  min- 
<*  is'ers,  but  of  a  higher  degree  than  ordinary,  will  be  sadly  omi- 
*'  nous  to  the  whole  state  of  the  reformed  church  amongst  us,  if 
«*  not  timely  repressed  and  corrected.  Dr.  Owen. 

The  scriptures  themselves  attribute  the  corruption  of  religion, 
and  even  the  total  loss  of  divine  knowledge,  to  the  reasonings,, 
of  men  upon  it :  when  they  regard  the  outviaj  d,  and  neglect  or 
despise  the  inward  testimonj^. 


CNRISflAtJ   PHILOSOPHY  287 

alone,  operating:  by  grace,  can  restore  the  depraved^ 
fallen,  wretched  creature,  become  by  his  perverseness, 

There  is  no  truth  more  clearly  asserted  in  scripture,  than  that 
the  things  of  God  are  not  known  but  by  the  Spirit  of  God. 

**  The  natural  man  receiveth  not  the  things  of  the  Spirit  of 
'*  G<!>d;  for  they  are  foolishness  unto  him;  neither  can  he  know 
«  them,  because  they  are  spiritually  discerned." 

1  CoR.  ii.  14. 

**  He  that  lacheth  these  things,''^  (the  graces  mentioned  in  a  pre- 
ceding verse,  particularly  t\\t  partaking  of  tht  di'oine  nature,)  *'  z> 
*<  BLIND,  and  cannot  see  afar  off^  2  Pet.  i.  9. 

Men  wanting  these  graces,  and  this  participation  of  the  divine 
»ature,  we  are  expressly  told,  grev^  vain  in  their  imagiyiaticns ; 
professing  themselves  w/6'e,  they  became  y^o/.?/  worshipping  the 
treature  (and  among  the  created  things  is  to  be  numbered  the 
faculty  of  reasoning)  more  than  the  Creator.  They  spoiled  the 
religion  of  Christ,  through  philosophy  and  vain  deceit,  after  the 
traditions  of  men,  und  turned  the  truth  of  God  ijito  a  lie.  This 
was  in  consequence  of  following  the  rudiments  of  the  viorldy 
Kotrcc  TX  6'6i^iio6j  according  to  the  elements  and  principles  of 
natural  reason  and  philosophy.  Wherefore  the  Apostle  would 
have  them  dead  to  the  ruditnents  of  the  world,  for  they  are  cniy 
the  commandments  and  doctrines  qfuBtf,  vainly  puffed  up  by  their 
FLESHLY  mind,  and  science  falsely  so  called,  consisting  of  foolish 
and  unlearned  questions,  which  served  only  to  gender  strife. 
(2  Tim.  ii.  23.) 

The  Apostle  gives  Timothy  a  description  of  human  learning 
unaccompanied  with  divine  grace;  and  says  that  "  it  is  proud, 
**  knowing  nothing,  but  doting  about  questions  and  strifes  of 
«*  words,  whereof  cometh  envy,  strife,  railings,  evil  surmisings, 
*'  perverse  disputings  of  men  of  corrupt  minds,  and  destitute  of  the 
•<  truth.**  (1  Tim.  vi.  4.  2  Tim.  ii.  14.)  He  therefore  bids  him 
put  them  in  remembrance,  charging  them,  before  the  Lord,  not 
to  strive  with  words  to  no  profit,  but  to  the  perverting  of  the 
hearer;  for  they  will  increase  into  tnore  u?igodli?iess,  (they  will 
cause  infidels  to  grow  more  obstinate  and  disputatious  in  defence 
of  their  imbejief,)  and  their  luords  ivill  eat  as  cankers;  (they  wiil, 
by  submitting  the  claims  of  Christianity  to  human  reason  only, 
^at  up  and  destroy  its  very  essence,  -which  is  diviae.)    Therefoi-e 


268  BHRISflAN  PHJLOSOPjm^ 

earthly^  sensual^  devilish^  to  his  proper  rank,  as  a  rational, 
immortal  being,  and  to  the  unspeakable  happiness,  for 
which  he  was  intended  by  divine  benevolence. 

Mine  is  an  humble  attempt  to  promote  the  prevalence 
of  the  true  Spirit  of  Christianity.  In  recommending  the 
doctrine  which  this  book  particularly  enforces,  I  know 
that  I  am  justified  by  the  holy  scriptures*,  by  the  church, 
by  the  tenets  of  the  most  learned  and  virtuous  of  the  dis- 
senters, and  the  greatest  divines  of  this  country,  who  have 
displayed  their  abilities,  either  by  the  press  or  the  pulpit. 
I  claim  no  merit,  but  that  of  endeavouring  to  rescue 
the  true  and  most  momentous  doctrine  of  the  Gospel 
from  the  neglect  and  contempt  in  which  it  has  been 
involved,  during  this  century,  by  false  policy  and  fiarti- 
ality^  expressing  their  rancorous  hatred  to  sects,  deemed, 
at  various  times,  injurious  to  certain  worldly  interests, 
tind  temporary  purposes  of  state.  Christianity  itself 
has  been  wounded  by  weapons,  ain^ed  only  at  men, 
whose  political  sentiments  might  perhaps  be  wrong, 
though  their  religious  were,  for  the  most  part,  strictly 

he  again  dissuades,  **foolhb  a?id unlearned  questions y  knowing  that 
«*  they  do  gender  strifes;"  that  instead  of  settling  disputes,  and 
confirming  men  in  the  faith,  they  provoke  controversy,  multiply 
doubts,  and  are  ultimately  a  fruitful  cause  of  infidelity  '*  If  you 
«<  are  determined  to  rely  on  reasoning,*'  said  the  Tindals,  Collinses, 
Morgans,  Chubbs,  and  Paines,  **  we  will  accept  your  challenge, 
*'  and  fight  you  with  the  weapons  of  your  own  choice."  Tbey 
fought;  and  in  the  opinions  of  many  deluded  persons,  were  often 
victorious  in  the  field  of  syllogism. 

It  is  a  sad  instance  of  imprudence  in  the  leaders  of  our  Chris- 
tian warfare,  when  they  give  up  the  sword  of  the  Spirit,  and  rely 
entirely  on  the  (poovvi^ct  a-U^Kog  for  protection  and  defence.  The 
doctrine  of  grace  furnishes  a  panoply. 

*  «*  He  who  doubts  it,  quarrels  not  with  our  creed,  but  cur 
^*  grammar;  and  instead  of  going  to  church  to  be  instructed  bet- 
♦'  ter,  he  ought  to  be  sent  to  school.**  Bp.  Hickmak/ 


THRTSVIAN  PHILOSOPHr.  5*8^ 

t:onformable  to  scripture*,  and  beneficial  to  every  com- 
munity. 

I  confess  myself,  in  this  attempt,  to  be  only  the  pupil 
of  those  GREAT  MASTERS  whosc  opiuious  I  have  copi- 
ously cited,  that  they  may  be  both  an  ornament  and 
defence  to  my  imperfect  manual  of  Christian  Philo- 
sophy. Some  of  the  greatest  deceased  divines  of  the 
church  of  England,  next  to  the  scriptures,  are  my  chief 
authority.  Happy  am  I  to  sit  at  the  feet  of  such  in- 
structors ;  men,  whose  learning  and  abilities  were  of  the 
very  first  magnitude,  and  whose  piety  and  goodness  of 
heart  seem  to  have  vied,  for  excellence,  with  their  vigo- 
rous understandings,  and  accurate  knowledge  of  scrip- 
tural theology.  It  is  honour  enough  to  be  merely  in- 
strumental in  republishing  their  salutary  doctrines,  and 
giving  them  the  inconsiderable  sanction  of  my  public, 
though  single  vote.  If  they  w^ere  now  alive,  they  would 
be  most  anxiously  diligent,  in  the  present  state  of  Chris- 
tianity, in  exciting  the  true  spirit  of  vital  and  experimen- 
tal religion.  Never  was  there  more  occasion  for  their 
zeal  and  activity  than  now ;  and  it  appears  to  me,  that 
their  mode  of  recommending  Christianity  was  a  right 
mode,  because,  among  other  reasons,  it  has  the  test  of 
experience  in  its  favour. 

The  fact  is  incontrovertible,  that  in  their  times  it  was 
greatly  successful.  The  true  spirit  of  Christianity,  dur-. 
ing  their  ministry  of  the  Gospel,  mightily  grew  and  pre- 
vailed. Infidelity  was  uncommon  and  infamous ;  and  the 
mild,  meek,  placid  temper  of  the  Gospel  was  deemed, 
even  in  the  highest  ranks  of  society,  not  only  conducive 
to  happiness,  but  ornamental.  Rehgious  grace  was 
valued  above  all  graceful  accomplishments.  Men  glo- 
ried in  maintaining,  openly  and  consistently,  the  Chris- 

*  Many  who  dislike  the  discipline  and  communion  of  OUT  church, 
£rmly  adhere  to  the  articles  of  it. 

£b 


250  €HRJSfIAyi   THILOSOPHT. 

tian  character;  and  the  force  of  truth,  not  weakened  hj 
false  politics,  made  it  even  a  fashion. 

I  have  laboured  to  revive  the  principles  of  those  times; 
not  without  a  hope,  that  they  may  have  similar  success 
in  our  day,  if  duly  encouraged  by  high  example.  Men 
are  doubtless,  now  as  well  as  ever,  susceptible  of  reli- 
.gious  impressions,  if  properly  enforced  on  evangeli- 
cal authority.  The  times,  it  is  said,  are  altered ;  but 
let  it  be  remembered,  that  men  make  the  times,  and 
that  men  are  very  much  modelled  by  books  and  all  pub- 
lic instruction. 

It  is  certainly  unwise,  in  the  present  adverse  circum- 
stances of  Christendom,  to  neglect  or  discountenance 
any  mode  of  effectually  disseminating  and  confirming 
the  Christian  faith,  more  especially  any  mode  which 
has  in  past  times  been  found  successful,  and  is  author- 
ized by  scripture. 

For  myself,  I  must  beg  leave  to  say,  what  is  indeed 
sufficiently  evident,  that  I  have  been  in  search  of  truth, 
not  of  favour  or  advantage.  I  have  deemed  religion 
lovely  enough  to  be  wedded  without  a  dowry.  I  have 
had  no  sinister  view,  but  have  employed  my  hours  of 
leisure  in  a  way  which  I  thought  might  be  most  bene-* 
ficial  to  my  fellow-creatures  and  my  country.  If  I  am 
wrong  in  my  doctrine;  if  my  great  masters  have 
instructed  me  erroneously,  I  am  open  to  conviction,  and 
shall  rejoice  to  be  better  informed.  I  will  say  with  the 
poet,  addressing  the  Father  of  Lights^ 

<<  If  I  am  right,  thy  grace  impart, 

"  Still  in  the  right  to  stay; 
*<  If  I  am  wrong,  O  teach  my  heart 
M  To  find  that  better  way." 

In  the  mean  time,  I  make  this  offering  to  my  fellow- 
mortals,  labouring,  like  myself,  in  pursuit  of  happiness, 
though,  many  of  them,  in  a  different  mode;  and  I  dedicate 
it^  with  sincere  devotion,  to  truth,  piety,  and  peace. 


[     291     ] 


APPENDIX. 


No.  I. 

Cursory  Remarks  on  one  or  t%vo  Objections  in  Mr.  Paine '$ 
last  Pamphlet^  against  the  authenticity  of  the  GosfieL 

XT  is  much  against  my  opinion  of  propriety  to 
recommend  to  public  notice,  the  writings  of  infidels,  by 
animadverting  upon  them ;  it  is  still  more  so,  to  quote 
their  cavils,  though  v^^ith  an  intent  to  refute  them. 
What  is  this,  indeed,  but  to  contribute  to  the  dissemi- 
nation of  their  errors,  while  it  gratifies  their  vanity? 
Mr.  Gibbon  avowed  that  fame  was  his  object;  and  it 
may  be  suspected,  that  the  greater  part  of  sceptical  or 
infidel  writers,  are  pleased  with  those  answers  and  refu- 
tations, which,  though  they  are  meant  to  discountenance 
^hem,  yet  do,  in  fact,  contribute,  more  than  any  thing 
else,  to  their  publicity,  notoriety,  or,  as  they  may  con- 
ceive, to  their  glory. 

But  with  respect  to  Mr.  Paine,  his  notoriety  is  already 
so  great,  as  scarcely  to  admit  of  increase ;  and  there  is 
too  much  reason  to  fear,  that  his  infidel  writings  will 
attract  general  notice,  at  least  among  the  lower  classes, 
without  any  aid  from  controversial  opposition.  I  tt^ink, 
therefore,  I  shall  do  no  harm,  if,  unfortunately,  I  should 
do  no  good,  by  making  one  or  two  remarks  on  his 
recent  attackpa.Christianity. 

Mr.  PdBHl^upposed,  by  his  partisans,  to  have  laid 
the  axe  ^IbHSp^^  of  revealed  religion.  His  blows, 
indeed,  are^^pit ;  but  they  miss  their  aim.     His  wea^ 


292  J?PENDIX. 

pon  is  blunted  and  repelled,  by  striking  against  a  solid 
substance.  Many  such  strokes  have,  at  various  times, 
been  levelled  at  Christianity ;  but  the  hardy  tree,  rooted 
deeply  in  the  hearts  of  men,  and  watered  by  the  dews 
of  Heaven,  has  vegetated  with  fresh  vigour,  and,  after 
the  operation  of  lopping,  diffused  its  branches  with 
additional  luxuriance. 

In  Mr.  Paine's  theological  works  there  is,  indeed,  little 
jfovELTY.  His  objections  have  been  frequently  con- 
sidered, and,  for  the  most  part,  removed.  They,  are, 
however,  new  to  the  young  and  the  unlearned,  who 
seldom  possess  time,  books,  or  inclination,  sufficient  to 
qualify  them  as  judges  of  their  solidity.  Mr.  Paine's 
political  opinions  contribute  much  to  recommend,  among 
many,  his  theological ;  and  thus  party  zeal  is  unfortu* 
nately  excited  in  favour  of  religious  scepticism  or  actual 
infidelity.  From  a  variety  of  causes,  peculiar  to  the 
present  times  and  circumstances,  there  is  too  much 
feason  to  apprehend,  that  Mr«  Paine's  theological  pam* 
phlet  is  too  favourably  received ;  and  that  it  will  contri- 
bute to  diifuse  licentiousness,  both  of  principles  and 
practice.  It  is  not  from  real  novelty,  or  the  peculiar 
ability  of  the  author,  but  from  temporary  circumstances, 
that  it  will  derive  its  malignant  eflicacy.  I  am  not  pre- 
sumptuous enough  in  my  own  powers,  to  suppose  my- 
self able  to  counteract  it.  But  I  have  attempted  it 
throughout  this  book;  not  doubting  that  some  of  those 
many  learned  and  ingenious  divines,  who,  by  their  high 
situation  in  the  church,  enjoy  ample  leisure,  possess 
extensive  libraries,  and  all  other  opportunities  for  infor- 
mation, will  step  forward  to  oppose  an  attack,  which 
tends  to  undermine  the  whole  fabric  of  the  visible 
CHURCH,  and  which,  if  successful,  must  render  their 
high  offices  not  only  superfluous,  but  ri4jriBbus;  their 
dignities  not  only  badges  of  folly,  but,  \^I^  is  worsQ> 
gf  knavish  hypocrisy. 


JiPPENDIX.  293 

Mr.  Paine  is  an  additional  instance  to  prove  that  men, 
deeply  immersed  in  the  affairs  of  the  world,  and  con- 
sidering its  politics  as  matters  of  the  first,  if  not  the  only 
importance,  usually  bring  with  them  dispositions  to  the 
study  of  Christianity,  which  render  them  blind  to  its 
EVIDENCE  and  excellence.  They  come  with  a  pride 
and  confidence  in  their  own  reason,  a  state  of  mind 
peculiarly  offensive  to  the  Sovereign  of  Heaven,  who 
resisteth  the  proud,  and  giveth  grace  to  the  humble. 

The  kingdom  of  Christ  not  being  of  this  world,  they 
view  it  as  aliens^  not  only  with  indifference,  but  disaf- 
fection. Indeed,  they  seldom  give  themselves  the  trou- 
ble to  study,  as  they  ought,  the  nature  of  its  transcen- 
dent polity. 

It  is  an  old  observation,  and  confirmed  by  daily  expe- 
rience, that  men  are  apt  to  condemn  what  they  do  not 
understand.^  Mr.  Paine,  indeed,  is  not  deficient  in  un- 
derstanding. He  has  given  indubitable  proofs  of  great 
sagacity ;  but  his  sagacity,  applied  to  religion,  is  that 
of  the  natural  man,  as  the  Apostle  describes  him. 
There  is  a  spiritual  understanding;  an  under- 
standing irradiated  by  divine  grace,  necessary  to  com- 
prehend the  things  of  the  Spirit,  without  which  a  man 
is  scarcely  better  qualified  to  judge  of  the  gospel,  as  it 
is  grace  and  truth,  than  the  Wind  to  decide  on  the 
beauty  of  a  picture.  He  may  descant  on  words  and 
syllables.  He  may  view  the  letter  of  the  scriptures  as 
a  critic,  a  logician,  an  historian;  but  there  is  a  veil  on 
his  heart,  which  prevents  him  from  perceiving  that  wit- 
ness or  testimony  of  the  Spirit,  which  carries  conviction, 
in  defiance  of  all  difficulties  and  obscurities  in  the  letter. 
The  Gospel  is  the  ministration  of  Sfiirit  and  life^  and 
the  power  of  God  unto  salvation.  This  power  op 
God  is  not  to  be  limited  in  its  action,  to  the  ability  of 
any  man  or  set  of  men  to  suggest  or  answer  objections 
to  any  particular  portions  of  the  scripture.    It  shines> 

»b  % 


294  APPENDIX. 

on,  however  men  may  cavil.  Like  the  moon,  it  con- 
tinues to  illuminate  the  night,  unaffected  by  the  poor 
ignorant  animals  who  bark  at  her  benign  radiance. 
There  is  internal  evidence  in  Mr*  Paine's  pamphlet, 
that  he  is  unhappily  unacquainted  with  the  ministration 
of  the  Spirit  and  the  poweh  of  God,  as  it  is  described 
in  the  Gospel,  and  experienced  by  true  believers.  He 
is  out  of  his  province,  where  he  treats  of  theology,  and 
resembles  the  philosopher  of  antiquity,  who  gave  lec- 
tures to  Hannibal,  on  the  art  of  war. 

But  Mr.  Paine  is  not  only  ignorant  of  Christianity; 
he  is  prejudiced  against  it.  His  politics  appear  to  him 
incompatible  with  the  power  of  the  church;  and  to 
undermine  the  church,  he  levels  his  blow  at  the  whole 
of  Christianity.  He  pierces  Christ,  to  stab  the  priest- 
hood through  his  sides. 

As  the  poHcy  of  monarchial  countries  has  made  the 
church  an  ally  of  the  state,  he  endeavours  to  weaken 
the  state,  by  demolishing  its  ally.  Religion  in  France, 
corrupted  by  political  artifice,  and  depraved  by  super- 
stition, was  favourable  to  slavery.  He  transfers  his 
hatred  from  religion  so  abused,  to  all  religion  but  deism. 
He  considers  revelation  as  a  mere  state  contrivance ;  not 
aware  that  the  church  and  kingdom  of  Christ  subsist, 
independently  of  all  external  authority,  in  the  hearts  of 
all  true  believers,  in  every  clime,  united  by  the  Holy 
Ghost,  under  their  king  and  priest,  Jesus  Christ* 
The  living  temple  of  the  human  heart  would  still  stand, 
if  all  the  temples  of  stone,  in  the  violent  and  wicked 
contentions  of  poUticians,  were  demolished  and  swept 
away  with  the  besom  of  destrucdon.  The  whole  legions 
of  France,  supposing  them  united  under  the  banners  of 
Mr.  Paine,  (and  I  am  far  from  thinking  that  the  whole 
of  that  nation,  or  even  a  majority,  would  enlist  in  the 
cause  of  infidelity,)  would  be  unable  to  destroy  thj-s 
TEMPI.E  not  made  mth  hancls^  not  cemented  with  mor- 


APPENDIX.  295 

tar,  but  with  the  Spirit  of  hohness  and  love.  But  Mr. 
Paine's  prejudice  against  local  churches,  (all  which 
have  been  corrupted,)  leads  hiin,  most  unjustly  and 
unphilosophicaily,  to  hate  the  truly  catholic  invhible 
churchy  which  is  far  above  the  politics  of  this  world,  and 
too  pure  to  admit  the  abuses  introduced  by  despotism 
and  knavery  imposing  upon  folly. 

Mr.  Paine  takes  what  has  been  called  "  a  short  nvay^^ 
with  the  Christians,  or  supporters  of  Christianity.  He 
goes  through  and  explodes  the  whole  of  the  Old  and 
New  Testament,  in  the  pages  of  a  trivial  pamphlet. 
My  limits  will  not,  at  present,  suffer  me  to  enter  on  the 
objections  which  he  makes  to  the  Old  Testament.  In- 
deed I  am  ready  to  confess  myself  unable  to  defend  or 
explain  all  those  parts  which  are  excepted  against  by 
Mr.  Paine,  and  appear  to  be  really  difficult  and  obscure. 
But  they  have  often  been  defended  and  explained  by 
others,  with  great  learning  and  sagacity. 

I  am  more  particularly  concerned,  as  indeed  are  all 
Christians,  with  the  JVew  lestament;  and  not  so  much 
with  the  LETTER,  as  with  the  Spirit.  Mr.  Paine's 
cavils  against  the  letteh  have  been  often  made,  and 
well  refuted.  I  beg  the  reader  who  is  not  firmly  settled 
in  the  faith  by  better  evidence,  than  any  human 
learning  can  afford  to  study  with  attention,  adequate  to 
the  important  subject,  Dr.  Townson  and  Dr*LARDNER 
on  the  Gospels,  and  Mr,  West  oii  the  Resurrection*. 
He  Will  conclude,  from  a  perusal  of  their  exctLent 
books,  that  there  is  cause  sufficient  for  every  pious, 
humble  man  to  give  his  full  assent  to  all  the  essential 
parts  of  the  Gospel  history ;  to  be  rooted  in  faith,  to 
rest  in  hope,  and  to  abound  in  charity.  I^et  him  wish 
Mr.  Paine  a  better  mind,  and  then  suffer  his  books 


*  Dr.  Trapp  on  the  Gospels,  is  a  very  useful  book  for  the  un- 
le  earned. 


£96  APPENDIX* 

to  take  their  natural  course,  as  many  of  the  same  kind 
have  done,  to  the  gulph  of  oblivion. 

I  shall  advert  only  to  one  or  two  principal  objections 
made  by  Mr.  Paine,  leaving  the  rest  to  those  wUo  excel 
and  delight  in  critical  theology.  From  the  specimen  I 
give,  I  mean  no  more  than  that  the  young  or  unlearned 
reader  should  see  that  Mr.  Paine  is  not  yet  entitled  to 
the  epithet  bestowed  on  one  of  the  schoolmen,  that  of 

IRREFRAGABILIS  or  the  UNANSWERABLE. 

I  pass  by  the  indecency  and  blasphemy  of  the  intro- 
ductory objections  which  he  makes  to  the  New  Testa- 
ment, with  a  contemptuous  silence.  All  that  is  advan- 
ced on  this  occasion,  has  been  well  considered  and 
answered,  long  before  Mr.  Paine  was  brought  into  ex- 
istence. 

I  refer  the  reader  to  Dr.  Townson^  for  a  satisfactory 
account  of  the  difference  in  the  genealogies  of  Christ,  as 
given  by  St.  Matthew  and  St.  Luke;  though  I  shall 
have  occasion  to  mention  them  presently.  In  the  mean 
time,  I  proceed  to  the  general  objection.  The  gene^ 
ral  objection  to  the  credibility  of  the  Gospel  history  is 
made  by  Mr.  Paine  in  the  following  w^ords: 

"  The  presumption  is,"  says  he,  "  that  the  books 
"  called  the  Evangelists,  and  ascribed  to  Matthew, 
^'  Mark,  Luke,  and  John,  were  not  written  by  Matthew, 
"  Mark,  Luke,  and  John,  and  that  they  are  impositions, 
"  The  disordered  state  of  the  history,  in  these  few  books, 

"  THE    SILENCE  OF  ONE   BOOK  UPON   MATTERS  RELATED 

"  IN  ANOTHER,  and  the  disagreement  that  is  to  be 
"  found  among  them,  implies  that  they  are  the  produc- 
<<  tions  of  some  unconnected  individuals,  many  years 
^^  after  the  things  they  pretend  to  relate;  each  of  whom 
"  made  his  own  legend;  and  not  the  writings  of  men, 
"  living  intimately  together,  as  the  men  called  the  Apos- 
"  ties  are  supposed  to  have  done ;  in  fine,  that  they  are 
"  MANUFACTURED,  as  the  books  of  the  Old  Testament 


JIPPEKDIX.  29 1 

"  have  been,  by  other  persons  than  those  whose  names 
"  they  bear/* 

This  paragraph  evinces  Mr,  Paine's  ignorance  of  the 
dates  of  the  Gospel's  pubUcation,  the  particular  occasions 
on  which  they  were  written,  and  the  pecuHar  scope  or 
purpose  of  each  writer.  It  is  an  allowed  truth,  that  all 
the  Evangelists  wrote  a  considerable  tiine  after  the 
ascension  of  our  Saviour,  at  different  periods,  for  dif- 
ferent purposes,  from  different  places,  to  different  des- 
criptions of  men;  ail  which  the  reader  may  see  well 
explained  in  Dr.  Town  son's  discourses  on  the  GospeL 

But  for  the  sake  of  readers  busily  engaged  in  the 
world,  who  may  not  have  read,  or  be  inclined  to  read, 
Dl\  Townson's,  or  other  books  on  the  subject,  I  will 
submit  a  few  considerations,  which  I  think,  will  remove 
this  general  objection,  which  arises  chiefly  from  "  the. 

^'  SILENCE  OF  ONE  BOOK  UPON  MATTERS  RELATED  IN 
"  THE   OTHER." 

The  Times  and  Places  of  writing  the  four  Gospels  were 
as  follow: 
Gospek.  Place.  From  our  Lord's 

Ascension.. 
St.  Matthew's,  Judea,  64  yrs» 

St.  Mark's,  Rome,  64 

St.  Luke's,  Greece,  64 

St.  John's,  Ephesus,  68 

Or,  according  to  Dr.  Owen, 
St.  Matthew's,  Jerusalem,  for  the  use  of 

the  Jewish  converts^  3S 

St.  Luke's  Corinth,  for  the  use  of  the 

Gentile  converts^  53 

St.  Mark's,  Rome, /or  the  use  ofChris^ 

tians  at  large ^  63 

St.  John's,  Ephesus,    to   confute    the 

heresy  of  CE^Ri^nuSy  69 


$98  APPENDIX. 

The  times  of  writing  are  differently  given  by  the 
learned  Dr,  Mill,  in  his  Prolegomena  to  the  New  Testa- 
ment: thus, 

From  the  Ascension. 
St.  Matthew  wrote  -        -        -         -         61 

St.  Mark,  - 63 

St.  Luke,       ------         64 

St.  John, 97 

Each  of  the  Evangelists  had  a  particular  view  or  in- 
tention in  writing  his  Gospel  history;  at  the  same  time 
that  he  calculated  it  for  general  information,  in  all  ages 
of  militant  Christianity. 

By  the  way,  I  must  observe,  that  the  distance  of  time 
from  our  Lord's  ascension,  to  the  writing  of  the  Gos- 
pels, (erroneously  stated  by  Dr.  Watts,  in  the  quotation 
from  him  in  the  preceding  pages,)  furnishes  me  with 
an  argument  in  favour  of  my  main  doctrine.  During 
sixty,  seventy,  or  perhaps  nearly  a  hundred  years, 
Christianity  flourished  without  the  assistance  of  any 
written  Gospel.  This  must  have  been  by  the  Spirit's 
immediate  influence.  It  does  not  appear,  that  when  the 
apostolical  epistles  were  written,  any  of  the  Gospels 
which  we  now  have,  were  extant  or  known.  They  are 
not  mentioned  in  the  epistles,  nor  is  there  any  allusioH 
to  them.  Yet  it  is  clear  from  the  epistles,  that  there 
were  large  churches  or  societies  of  Christians — without 
a  written  Gospel — except  that  which  was  written  on  the 
heart  of  the  humble  believer  by  the  Spirit's  ministration. 
To  return  to  Mr.  Paine's  objection,  concerning  the 
"  silence  of  one  Gospel  on  matters  related  in  another.'^ 

This  will  not  appear  at  all  wonderful,  when  it  is  con- 
sidered, that  St.  Matthew  wrote  to  the  Jews  only;  St. 
Mark,  (under  the  dictation  of  St.  Peter,)  to  all  Chris- 
tians; St.  Luke  to  the  gentile  converts;  St.  John, 
to  certain  heretics^  who  denied  the  pre-existence  and 
divinity  of  Christ  j  and  that  they  wrote  ^t  very  dis- 


APPENDIX.  209 

tcint  places,  and  at  very  difTcrent  times,  under  circum- 
stances probably  no  less  various.  But,  to  be  a  little 
more  particular.  St.  Matthew  wrote  at  Jerusalem,  to 
the  Jews  only;  those,  I  mean,  of  the  Jews,  who  were 
converted  to  Christianity.  As  they  lived  near  the  scene 
of  action,  and  many  of  them  had  probably  observed  our 
Saviour,  and  heard  his  discourses,  he  omitted  many 
things,  as  well  known  to  them^  and  mentioned  others 
with  a  conciseness  which  he  would  not  have  approved, 
had  he  been  writing  \.o foreigners^  or  persons  totally  un- 
acquainted with  the  subjects  of  his  history.  The  other 
Evangelists  very  properly  t^ary  from  him  in  explaining 
what  he  felt  less  distinct,  in  eocfiatiating  where  he  ob- 
served a  brevity,  in  adding  what  he  omitted ;  as  was 
reasonable,  since  they  wrote  considerably  after  him, 
and  to  persons  who,  it  must  be  supposed,  were  unac- 
quainted with  the  customs,  the  language,  and  even  the 
country  of  Judea. 

If  it  be  asked,  what  becomes  of  the  inspiration  of  the 
Gospels,  if  the  writers  thus  conducted  them  according 
to  the  Y\AQSoi  human  firudence?  I  answer,  in  the  words 
of  Dr.  Townson,  "  The  Holy  Spirit  sanctified  their 
^'  hearts  with  a  lively  and  powerful  sense  of  spiritual 
*^  things;  enlightened  their  minds  with  a  just  knowledge 
*^  of  the  truth ;  and  endued  them,  with  wisdom,  (or 
^^  prudence^)  to  relate  the  life  of  Christ  in  a  manner  be- 
<*  coming  the  subject,  and  suitable  to  their  several 
"  DESIGNS :  and  these  gifts,  which  exalted  the  natural 
^'  powers  of  their  minds,  without  destroying  them, 
**■  would  produce  verity  'dud pro/iriety^  h\it7iot  identity 
"  of  relation."  They  reported  such  words  and  deeds,  as 
fionduced  to  the  purpose  of  converting  or  establishing 
the  persons  whom  they  immediately  addressed;  while 
the  Spirit  of  God  took  care  that  the  whole  of  their 
hi^toryy  as  contained  in  four  narratives,  should  convey 


500  JPTENJDIX^ 

information  sufficient,  in  all  necessary  points,  not  only 
for  their  owji  age,  but  for  all  ages  of  Christianity. 

"  They  vary,"  says  the  objector,  "  and  therefore 
"  they  cannot  be  true  and  faithful  narrators."  But  in 
what  do  they  vary  ?  Does  one  of  them  say  that  our 
Saviour  rose  from  the  dead,  and  the  other,  that  he  did 
not  ?  Do  they  vary  in  any  important  point  of  doctrine? 
No;  but  they  vary  in  a  few  historical  circumstances, 
which  affect  not  the  main  purpose  in  the  smallest 
tlegree.  Their  variations  in  non-essentials,  and  their 
agreement  in  essentials,  is  a  mark  of  veracity.  Their 
variations  prove  that  they  did  not  write  in  concert,  or 
with  a  design  to  deceive ;  for  if  they  had,  they  would 
have  taken  care  to  have  avoided  what  would  expose 
them  immediately  to  the  objections  of  their  opponents; 
and  their  agreement  in  essentials,  in  the  grand  purpose 
of  shewing  that  Man  was  to  be  favoured  with  the  Holy 
Spirit,  is  a  proof  that  Pmvidence  superintended  them ; 
and « that  they  were  so  strongly  convinced  of  this  truth, 
and  had  it  so  present  to  their  minds,  that  they  could 
not  possibly  omit  it,  or  vary  in  zV,  however  else  they 
might  vary. 

Theophylact  says,  very  sensibly,  *A/  oivio  rcvro  ^^XAof 

^<y  gy  rttriv  itaXXocrluf,  ''  On  this  very  account,"  says 
Theophylact,  "  they  may  be  more  easily  believed  to 
^'  have  spoken  the  truths  because  they  do  not  every 
"  where  speak  alike ;  for  if  they  had,  they  would  have 
*' been  supposed  to  have  v/ritten  in  collusion;  but,  as 
*'  the  case  is  now,  what  one  is  sile7it  v'lon^  another  has 
*'  written ;  and,  therefore^  they  appear  in  some  things  to 
*' differ;" — but   they  differ  «y   toh  iX6c^t(rroi?,  in  veyy 

*  Theophylact  Proam.  in  Matt.  Emngdium* 


JPPENDIX^  ^0 1 

fn2?iutc  things — as  he  had  just  before  observed.     Still 
keeping  in  mind,  that  Mr.  Paine's  chief  objection  is 

"   THE    SILENCE     OF     ONE    BOOK    (of  the    GoSpcl)    UPON 
*'  MATTERS    RELATED    IN    THE     OTHER,"     Ict    US    nOW 

proceed  to  St.  Mark. 

St.  Mark's  Gospel  was  dictated  by  St.  Peter,  who 
was   acquainted  with  St.  Matthew's.     It  was  in  many- 
things  anticifiated  by   St.  Matthew.     It  was  published 
in  Italy,  perhaps  at  Rome,  and  addressed  to  Christians 
in  general ;  but  particularly  to  the  new  converts,  both 
pagan  and  Jewish.     Some  of  them  might  have  already- 
seen  St.  Matthew's  Gospel,  and  all  of  them  might  here- 
after see  it ;  and  therefore  St.  Mark  is  silent  on  many 
precepts  and  parables,  as  being  already  known  from 
the  narrative  of  his  predecessor.     In  some  matters,  St. 
Mark  explains  and  describes  more  fidly  than  St.  Mat- 
thew, because  he  addressed  himself  in  part  to  the  Gen^ 
tiles  J  who  could  not  know  so  well  as  the  Jews,  to  whom 
alone  St.  Matthew  wrote,  what  related  to  the  Jewish 
language,  customs,  scriptures,  or  topography.     When 
he  repeats^  which  is  very  often,  for  very  good  reasons, 
what  St.  Matthew  has  told,  he  adds  some  circumstance 
of  explanation^  necessary  to  the   Gentiles,  that  is,  to 
foreigners,  who  were  very  little  acquainted  with  either 
the  country  or  the  inhabitants  of  Jerusalem.     It  was 
necessary  to  repeat  many  facts  related  by  St.  Matthew, 
because  in  that  age,  the  art  of  printing  being  unknown 
-and  copies  of  the  Gospels  very  difficult  to  be  procured, 
especially  by  the  poor,  it  must,  in  the  nature  of  things, 
have  happened  frequently,  that  the  persons  for  whom 
St.  Mark  wrote,  Jews  at  a  great  distance  from  Judea, 
and  pagans,  (both  newly  converted^)   had  never  had  a 
sight  of  St.  Matthew's  Gospel.     Very  difficult  must  it 
Jiave  been,  in  those  days  to  have  sent  many  copies  from 
Jerusalem  to  Rome,  even  if  many  existed,  and  if  the  con* 
rerts  wear  Jerusalem  had  not  demanded  all  that  could  be 

€  C 


302  APPENDIX^ 

multiplied  by  the  slow  process  of  the  hand- writing.  St. 
Mark's  narrative  is  therefore  nfearly  the  same  as  St. 
Matthew's,  with  the  addition  of  such  matters  as  might 
be  nessary  to  the  persons  immediately  addressed,  and 
the  omission  of  other  matters  which  were  either  not 
essential,  or,  if  they  were,  might  be  learned  frpm  St» 
Matthew's  Gospel,  already  published. 

St.  Mark,  it  has  been  already  said,  is  supposed  to 
have  written  under  the  entire  direction,  or  rather  the 
dictation,  of  St.  Peter;  and  it  is  observable,  that  St.  { 
Peter  is  represented  as  present  at  all  the  actions  and 
sayings  of  our  Lord  recorded  in  this  Gospel.  And  this 
circumstance  will  account  for  St.Mark's  ^'silence  on  some 
"  matters  related  by  the  other  Evangelists.'*  The  nar- 
rative of  St.  Mark  seems  to  be  restricted,  in  great 
;rneasure,  to  such  transactions  as  St.  Peter  was  present 
at ;  which,  while  it  adds  to  the  authenticity  of  the  nar- 
rative, accounts  for  the  oinission  of  deeds  or  words,  at 
which  St.  Peter  was  720^  present,  and  thus  obviates  Mr. 
Paine's  objection. 

St.  Luke's  Gospel  was  designed  for  the  Gentiles  only. 
Of  this  there  is  much  internal  evidence.  He  studiously 
avoids  Hebrew  words,  and  uses,  wherever  it  can  be 
done,  Greek  terms,  to  express  the  ideas  of  the  Hebrew. 
And  there  is  one  most  striking  particular  in  St.  Luke, 
which  arose  from  his  addressing  the  Gentiles  only. 
The  fine  parable  of  the  prodigal,  to  be  found  in 
none  other  of  the  Gospels,  was  admitted  by  St.  Luke, 
because  it  conveyed  a  doctrine  highly  encouraging  to 
the  Gentile,  who  was  that  younger  son,  returned  at 
last,  to  his  father,  and  received  with  affection.  St.  Mat- 
thew is  sile7it  upon  this  parable,  because  writing,  as  he 
did,  to  the  Jews,  he  knew,  especially  at  that  earlier 
period  when  he  wrote,  that  it  would  not  be  agreeable 
to  their  narrow  prejudices,  and  their  ideas  of  exclusive 


APPENDIX*  303 

salvation,      St.  Mark  and  St.  John  are  silent  upon  it, 
because  it  was  not  necessary  to  their  purposes. 

St.  Luke's  genealogy  of  Christ  differs  much  from  St. 
Matthew's;  and  Mr.  Paine  triumphs  greatly  on  the  dif- 
ference.* But  let  it  be  duly  noticed,  that  St.  Matthew, 
writing  to  the  Jew^s  only,  was  contented  with  tracing 
the  genealogy  of  the  Messiah,  for  their  satisfaction,  up 
to  David  and  Abraham;  while  St.  Luke,  writing  to  the 
Gentiles,  traced  it  up  to  Adam,  the  father  of  all  man- 
kind, Gentile  as  well  as  Jew;  thus  encouraging  the 
GENtiLEs,  by  making  it  appear  that  they,  as  descend- 
ants of  Adam,  were  also  related  to  the  Messiah,  as  well 
as  the  Jews, 

Another  remarkable  circumstance  in  St.  lAike,  evin- 
ces that  the  Evangelists  adapted  their  narratives,  as 
wisdom  directed,  to  the  particular  descriptions  of  per-f 
sons  to  whom  they  were  immediately  addressed.  St. 
Luke  mentions  the  name  of  the  Roman  emperors  that 
reigned  when  Christ  was  born,  and  when  himself  be- 
gan to  preach.  It  w^as  the  practice  of  the  Gentiles  to 
mark  the  sera  of  events  by  the  reigning  emperor.  St. 
Matthew,  St.  Mark,  and  St.  John  observe  a  silence  con- 
cerning the  reigning  emperor.  It  did  not  appear  to 
them  necessary  or  expedient  to  use  this  mode  of  dating 
events,  when  writing  to  Jews,  or  persons  acquainted 
with  Judea  and  its  history. 

Let  it  be  attended  to,  that  there  were  in  circulation, 
before  some  of  the  Gospels  were  wTitten  a  great  many 
narratives  {^ixyncni)  of  our  Saviour's  life  and  death,  by 
unknown  authors,  which  being  read  in  certain  parts, 
might  render  it  unnecessary  to  dwell  on  some  particulars 
which  they  might  have  recorded  with  truth  and  accu- 
racy. It  has  long  been  my  opinion,  (but  I  offer  it  with 
the  diffidence  of  one  who  ventures  a  conjecture,)  that 

*  See  Trapp  on  the  Qospels. 


504  JPJ'ENDIX. 

the  four  Gospels  which  we  now  have,  were  written  t(^ 
supply  the  defects,  correct  the  errors,  and  give  con- 
firmation to  the  truths,  which  appeared  in  these  popu- 
lar narratives,  at  which  St.  Luke  seems  to  hint  in  tlie 
very  entrance  or  introduction  to  his  Gospel.  St.  Luke 
speaks  not,  when  he  says,  that  MANr  had  taken  in  hand 
to  set  forth  iyi  order  a  declaration  of  those  things  which 
are  most  surely  helitved  by  us,  he  speaks  not  of  St. 
Mattpiew  or  St.  Mark  by  name.  He  gives  them 
Bo  preference.  He  could  not  mean  by  many,  two  only. 
He  probably  meant  the  AIAFHSEIS*  above-mentioned, 
which  he  seems  to  censure  for  inaccuracy.  It  would 
be  highly  credible,  (if  we  had  not  information)  that 
there  were  narratives  handed  about  of  merely  human 
composition.  Such  events  as  had  happened  in  Judea 
must  have  excited  curiosity;  and  the  pleasure  of  relat- 
ing extraordinary  events  naturally  prompted  men  to 
gmtify  it.  Gospel  histories,  therefore,  abounded.  Thi: 
Gospels  of  t\\Q  four  Evangelists  v/ere  varied,  accord- 
ing as  the  necessity  which  appeared  to  exist  from  the 
errors,  the  defects,  or  misrepresentations  of  the  ^ictyfi- 
cgff,  or  narratives,  which  were  circulated  among  the 
persons  to  whom  the  four  Evangelists  wrote,  seemed 
to  require. 

But  to  proceed  to  St.  John.  He  wrote  a  great  many 
years  after  St.  Matthew.     The  history  of  Christ,  at 

*  There  were  many  dixyvitriig  (narratives)  and  Trx^ot^oa-u?  (tra- 
ditions). But  there  were  two  very  celebrated,  and  called  Gos- 
pels ;  the  one  according  to  the  Hebrews ;  the  other,  according  to 
the  i^gyptians.  These  were  a  collection  of  facts  and  sayings, 
collected  from  oral  tradition.  The  first  maintained  its  credit  long 
after  the  publication  of  the  four  Evangelists,  and  was  a  favourite 
Gospel.  It  was  read  in  the  church  during  three  hundred  years. 
Some  think,  and  I  subscribe  to  their  opinion,  that  this  was  the; 
original  Hebrew  of  St.  Matthew.  But  arguments  are  not  want- 
ing to  prove  that  it  was  another. — See  this  very  ci\rious  subject 
discussed  in  Millii  Froleg, 


APPENDIX.  305 

near  a  hundred  years  after  his  ascension,  was  proba- 
bly pretty  well  known  by  the  Gospels,  and  the  co?nmon 
narratives  called  ^iocyyia-etg  and  wct^oc^ocrsi?*  He  wrote 
chiefly  to  correct  mistakes  in  doctrine;  giving  at  the 
same  time  a  narrative  for  the  use  of  those  who  might 
still  be  uninformed  in  the  history.  He  wrote  against  a 
heresy.  He  had  to  set  men  right  as  to  the  dignity  of 
Christ.  Therefore  there  are  many  things  in  this  Gos* 
pie  on  which  the  others  are  silent;  and  he,  on  the 
other  hand,  is  silent  on  many  things,  because  repetition 
of  what  they  had  given  the  world  would  have  been  either 
of  little  use,  or  quite  superfluous,  to  the  persons  whom 
he  immediately  addressed. 

By  thus  fairly  considering  the  different  times,  places, 
persons,  and  other  circumstances,  in  which  the  several 
Gospels  were  written,  we  shall  not  be  at  a  loss  to  ac- 
count rationally,  and  to  the  satisfaction  of  every  good 
MIND,  for  omissions,  variations,  and  additions,  in  the 
evangelical  histories;  and  the  cavils  of  unbelievers  will 
never  it  is  to  be  hoped,  prevail  upon  serious,  humble 
Christians,  who  love  truth,  and  seek  it  with  simplicity 
of  heart,  unbiassed  by  politics^  or  worldly  motives,  to 
renounce  the  written  word,  much  less  the  spirit 
of  Christianity. 

But  though  the  written  word  were  proved  to  contain 
many  marks  of  human  infirmity,  lapses  of  memory, 
and  terrors  of  judgment,  y^i  the  good  Christian,  having 
the  WITNESS  IN  HIMSELF,  wouid  go  ou  his  way,  re- 
joicing, hoping,  and  believing  to  the  end.  If  no  other 
event  had  been  announced  in  the  written  word,  than 
that  (agreeably  to  general  and  uniform  tradition)  the 
Holy  Ghost  was  sent  to  reside  among  men,  after  our 
Lord's  ascension,  this  alone  would  be  glad  tidings, 
or  an  evangelium  sufficient  to  make  him  exult  in  th^ 
uame  and  privileges  of  a  Christiant  If  the  four  Gospela 
g  c  2 


SOS  APPENDIX* 

are  imins/iired,  yet  the  writers  as  good  men  and  firm 
believers,  were  certainly  under  the  ordinary  influence  of 
the  Holy  Spirit,  and  related  the  truth  as  exactly  as 
their  abilities  qualified  them  for  narration.  They  had 
most  evidently,  no  intention  to  deceive.  Impostors, 
could  never  have  written  with  such  simplicity.  So  that 
though  their  histories  should  be  found  not  quite  exempt 
from  human  errors,  as  no  other  history  ever  was  ex- 
empt, yet  still  the  main  point  of  revelation  is  clear.. 
The  gift  of  the  Spirit  is  announced  by  them.  It  has 
in  all  ages  of  the  church  been  experienced;  and  tho' 
all  the  books  in  the  world  were  destroyed,  it  would  re- 
main. The  tradition  is  now  too  extensive  to  be  ever 
lost.  And  what  mortal,  who,  as  the  poet  says,  comes 
into  the  world  "just  to  look  about  him  and  to  die,"  will 
presume  to  say,  that  the  Eternal  God  cannot  make 
his  will  known  to  man,  by  constant  and  immediate 
revelation,  without  the  aid  of  the  penman  or  the  prin- 
ter? Disputants,  indeed,  contending  for  praise  and  pre- 
ferment, will  wrangle  on  this,  and  all  other  points ;  but 
while  they  wrangle^  the  humble  Christian  believes,  and 
is  happy. 

There  are  two  particulars  of  variation,  which  Mr.. 
Paine  lays  great  stress  upon,  and  which,  therefore,  I 
shall  take  under  cursory  consideration. 

1st.  "  Not  any  of  these  writers,"  says  he,  "  agree  in 
"  reciting  exactly  the  written  inscription,  short  as  it  is, 
*^  which  they  tell  us  was  put  over  Christ  when  he  was 
"crucified.  Matthew  says  it  was,  This  is  Jesus^  the 
"  Xing  oft/ie  Jews;  Mark,  7716  King  of  the  Jeivs;  Luke, 
"  This  is  the  King  of  the  Jews  ^^  John,  Jesus  of  JVazareth^ 
"  the  King  of  the  Jdws,'* 

This  objection  has  no  more  claim  to  novelty  than 
importance;  and  I  only  consider  it,  to  shew  the  unlearn- 
ed reader  how  easily  it  may  be  obviated.  Let  him  con- 
clude, as  lie  may  fairly  do,  that  most  of  Mr.  Paine's 


APPENDIX,  807 

©bjections,  however  plausible,  may,  upon  impartial  ex- 
amination, be  removed. 

The  words  on  the  cross  were  in  three  languages; 
Hebrew,  Greek,  and  Latin.  St.  Matthew,  writing  to 
the  Hebrews,  probably  selected  that  which  was  in  their 
own  language,  in  which  the  word  Jesus  signifies  a 
Saviour.  As  this  was  intended  to  be  read  by  the  Jews, 
it  might  be  designed,  by  Pilate's  advisers,  to  heighten 
the  insult  and  mockery,  by  calling  Christ  a  Saviour,  as 
Well  as  a  king:  in  Hebrew,  it  certainly  admitted  of  that 
interpretation,  while  it  also  stood  for  a  proper  name. 

St.  Mark,  writing  at  Rome,  probably  selected  the 
Latin  words. — Latin  was  Pontius  Pilate's  own  lan- 
guage; and  he,  probably,  as  it  is  well  known  was  the 
case  with  the  Romans,  prided  himself  in  not  using  any- 
other  language  than  his  ov/n ;  so  he  omits,  in  this  in- 
scription, which  being  Latin,  may  be  supposed  to  be  of 
his  own  dictation,  the  Hebrew  words  Jesus  and  J\^aza^ 
reth^  and  inserts,  consistently  v/ith  the  usual  brevity  of 
Latin  inscriptions.  Rex  Judcsorum — the  King  of  the 
Jews. — Indeed  the  words.  This  is^  were  in  course  under- 
stood, and  might  be  supplied  by  the  Evangelists;  but 
they  were  inserted  by  St.  Matthew,  and  were  common 
to  all  the  inscriptions.  St.  Luke,  like  St.  Mark,  took 
his  froin  the  Latin  Rex  Judodorum,. 

St.  John's  is  probably  from  the  Greek  inscription,  and 
he  says,  ^'  Jesus  of  Nazareth,  %lie  King  of  the  Jews," 
which,  there  is  no  doubt,  was  an  exact  translation  of 
the  Greek  words*  He  says,  addressing  yb?'e/§'?zer^5  as 
the  inscription  itself  also  did,  "  Jesus  of  JVazareth.'* 
The  word  Jesus  would  not  convey  the  idea  of  a  Saviour 
to  the  Greeks;  it  was  to  them  only  a  proper  name, 
therefore  he  adds  the  JVazarene^  or  ''  of  Nazareth,"  as  a. 
matter  of  historical  inform.ation.  The  Jews  knew  the 
native  place  of  Jesus  but  the  Greeks  did  not,  as  Naza- 
i^eth  was  an  inconsiderable,  town*    This  addition  might 


308  APPENDIX, 

be  Intended  as  a  mark  of  contempt,  and  to  shew  the 
Greeks  or  foreigners  in  ^^eneral,  that  the  Jews  disdain- 
ed a  king  who  originated  from  so  paltry  a  place  as  Na- 
zareth. Nathaniel's  question  in  St.  John  is,  "  Can  any 
"  good  thing  come  out  of  Nazareth?"  Thus  it  appears, 
that  the  inscription  being  in  three  different  languages^ 
might,  for  very  good  reasons,  in  the  opinion  of  those 
who  placed  it  over  the  cross,  have  some  variations 
adapted  to  the  various  readers,  and  consistent  with  the 
views  of  the  various  writers. 

Mr.  Paine  adds,  that  "  Mark  says  Christ  was  cruci- 
"  fied  at  the  third  hour — nine  in  the  morning ;  and  John 
"  says,  it  was  the  sixth  hour — twelve  at  noon."  Here 
a  note  is  added  in  the  margin ;  "  According  to  St*  John, 
"  sentence  was  not  passed  till  the  sixth  hour,  (noon,) 
"  and  consequently  the  execution  could  not  be  till,  the 
**'  afternoon ;  but  Mark  says  expressly,  he  was  crucified 
"  at  the  third  hour — nine  in  the  morning. 

Here  certainly  is  a  difficulty ;  but  the  learned  have 
informed  us  that  St.  John  parted  the  days  as  we  do,  at 
midnight*,  contrary  both  to  the  Roman  and  Jewish 
custom ;  the  sixth  hour,  therefore,  is  not  noon,,  but  six 
o'clock  in  the  morning,  when  sentence  was  passed ;  and 
various  circumstances  might  take  place,  added  to  the 
slowness  of  the  procession,  to  retard  the  execution  till 
nine,  the  very  time  fixed  by  St.  Mark.  St.  John's 
method  of  dividing  th«  day  was  not  Jewish  or  Roman, 
as  it  has  been  said,  but  Asiatic.  St.  John  either 
learned  or  taught  this  method  in  Asia  Minor,  where 
were  seven  churches,  which  differed  from  others  in  the 
time  of  keeping  Easier;  and  affirmed,  that  they  fol- 
lowed, in  this  variation  of  times  and  seasons,  the  insti- 
tution of  St.  John ;  a  circumstance  which  is  very  matg-^ 

*  According  to  the  Koucktbaneron.,. 


APPENDIX.  309 

rial,  as  it  shews  that  St.  John  had  turned  his  attention 
to  the  rcf^ulation  of  time. 

Dr.  Townson,  to  whom  every  student  of  the  liti/r  al 
Gospel  is  much  indebted,  advances  other  arr^'umcnts  ou 
this  head,  for  which  I  refer  to  his  Discourses. 

It  is  inconsistent  with  .my  ideas  of  propriety  to  quote 
many  of  Mr.  Paine's  objections*;  and  indeed  my  limits 
will  not  admit  a  full  examination  of  his  book,  if  I  were 
inclined  to  go  through  it,  or,  on  the  present  occasion, 
thought  it  necessary. 

In  answer  to  wdiat  Mr.  Paine  has  said  against  that 
part  of  the  evangelical  history  which  relates  to  the  inter^ 
?nsnty  7'esicrreclion^  and  ascension  of  our  Saviour,  I  refer 
the  reader  to  another  volume  of  Dr.  Townson's,  ex- 
pressly written  on  these  subjects,  if  any  one  thinks  it 
necessary  to  re-consider  them,  on  account  of  Mn 
Paine's  objections.  My  opinion  is,  that  they  who  have 
the  witnefis  of  the  Spirit^  will  not  be  at  all  concerned 
about  Mr.  Paine's  cavils,  except  from  the  benevolent 
motive  of  endeavouring  to  prevent  their  ill  effect  on  the 
thoughtless  and  malignant  part  of  mankind,  who  may 
be  confirmed  in  their  neglect  or  hatred  of  Christianity 
by  his  virulent  invective  against  it. 

Those  who  believe,  not  only  with  an  historical  faith, 
but  with  the  faith  that  God  giveth;  not  only  in  the 
letter,  written  on  perishable  materials,  but  also,  in  the 
Spirit,  the  everlasting  Gospel  of  immediate  grace,  will 
not  be  in  the  least  danger  of  wavering,  even  if  the 
infidels  could  prove  that  the  scriptures  are  merely 
human  narratives,  with  the  errors  of  humanity. 

It  is  presumptuously  said  by  Ilosius,  bishop  of  War- 
mia  in  Poland,  "  We  have  now  bid  adieu  to  the  scrip-. 
"  tures,  having  seen  so  many,  not  only  different,  but 

*  I  would  not  cull  the  flowers  of  those  w^eeds,  whose  roots  I 
wish  to  destroy. 


olO  APPENDIX. 

"  contrary  interpretations  of  them.     Let  us  rather  hear 
"  God  himself  speak,  than  apply  ourselves,  or  trust  our 
"  salvation,  to  those  jejune  elements.      There  is  no 
"  need,"  he  proceeds,  '^  of  being  skilful  in  the  law  and 
"  the   scriptures,  but  of  being  taught  of  God.     That 
"  labour  is  ill  employed,"  says  the  prelate,  "  that  is 
^'  bestowed  on  the  scriptures;  for  the  scripture  is  a 
"  creature,  and  a  beggarly  element."     Far  be  it  from  us 
to  think  so.     Christ  commanded  his  immediate  hcarera 
to  search  the  scriptures;  and  St.  Paul  says,  "  they  are 
*^  profitable  for  doctrine,  for  reproof,  for  correction,  for 
*'  instruction  in  righteousness,  that  the  man  of  God  may 
"  be  perfect,  thoroughly  furnished  unto  all  good  works;'' 
that  is,  they  are  projitable^  or  conducive  to  the  improve- 
ment of  us  in  morality,  as  well  as  in  the  true  doctrine. 
But  although  we  cannot  say  what  Hosius  erroneously 
said;  yet  we  may  say,  because  the  scripture  says  it, 
^^  God's  grace  is  sufficient  for  us" — bis  grace  mediately 
afforded  by  his  word,  and  imviediatcly  by  his  actual  in- 
fluence;  and  having  the  teaching  of  God,  we  shall 
not  renounce  our  faith,  though  the  Chubbs  and  the 
Paines  should  find  matter  for  censure  or  ridicule  in  all 
the  written  books,  from  Genesis   to  the  Apocalypse. 
Faith,  we  read  and  know,  is  the  gift  of  God;   and  he 
it  is  who  worketh  in  us  both  to  will  and  to  do  of  his  good 
pleasure. 

"  The  word,"  says  Dr.  Ridley,  "  has  not  power  of 
'^  itself  to  work,  in  our  understandings,  a  faith  in 
"  God,  nor  to  influence  the  v\^ill  to  a  repentance  from 
''  dead  rjorks,  without  the  Holy  Ghost." 
•  But  he  in  whom  the  Holy  Ghost  has  worked  a  faith 
in  God,  and  whose  will  the  Holy  Ghost  has  influenced 
to  repentance  from  dead  works,  may  stand  fast  in  the 
faith,  rooted  and  established,  in  defiance  of  all  that  has 
been  said  by  men  engrossed  by  this  world,  and  possess- 
ing its  wisdom;  men  who  have  arisen  hi  ahnost  every 


APPENDIX.  5  1  I 

age,  and  confirmed  the  Christian  doctrine,  by  promoting 
its  discussion,  and  awakening  Christians  from  the  slum- 
ber of  security. 

"  When,"  says  Dr.  Watts,  "  we  are  attacked  with 
"  argument  to  bailie  our  faith,  and  when  false  doctrines 
"  blow  strong,  and  carry  away  many,  how  shall  we  be 
"  able  to  stand  our  ground,  and  hold  fast  our  faith  in 
^^  Chri^st,  if  we  have  not  the  inward  witness^  the  begin- 
"  NiNG  OF  ETERNAL  LIFE?  Therefore  it  is  that  SO  many 
"  Christians  waver  and  are  led  away,  because  they  feel 
"  so  little  of  the  efficacy  of  the  Holy  Ghost  in  their 
"  hearts. 

If  this  then  be  the  cause  of  wavering  and  falling  away 
from  Christ,  I  hope  the  believers  in  Christianity,  and 
lovers  of  their  fellow-creatures,  will  second,  by  their  own 
endeavours,  this  attempt  of  mine,  to  promote  the  pre- 
valence of  a  beHef  in  the  energy  of  the  Holy  Ghost. 
The  attempt  is  exposed  to  calumny  and  violent  opposi- 
tion. But  every  thing  is  to  be  borne  with  patience,  in 
the  cause  of  God  and  m.an. 

Mn  Paine  professes  to  be  a  believer  in  God,  and  ^ 
friend  to  man.  It  is,  indeed,  astonishing,  that  an  advo- 
cate for  the  Hghts  of  man  should  set  his  face  against  the 
Gospel  of  Jesus  Christ ;  for  it  is  certain  that  the  Gospel 
is  the  book,  of  all  that  were  ever  written,  that  favours 
most  the  rights  of  man,  and  the  cause  of  equal  liberty. 
Jesus  Christ  abolished  slavery  in  Europe.  Jesus  Christ 
has  humbled  the  rich  and  mighty.  Jesus  Christ  has 
given  a  consequence  to  the  poor*,  which  they  never 

*  The  New  Testament  abounds  with  passages,  expressive  of 
indi^iation  against  those  among  rich  men,  who  abuse  wealth  and 
po\!7er,  for  the  purposes  of  oppression,  cruelty,  and  despotism. 
As  a  specimen,  I  quote  the  following  from  the  Epistle  of  St. 
James. 

"  Go  to,  now,  ye  rich  men;  weep  and  howl  for  your  uiiscric* 
y  that  shall  come  upon  you. 


'    ol2  APPENDIX* 

possessed  amid  the  boasted  freedom  of  Greece  and 
Rome.  Jesus  Christ  has  done  more  to  destroy  the 
insolent  distinctions  which  arose  from  the  spirit  of 
tyranny,  than  was  ever  done  before  or  after  him ;  and 
Jesus  Christ  suffered  death  for  this  benefaction  to  all 
mankind,  as  a  seditious  innovator,  and  an  enemy  to 
Caesar.  Jesus  Christ  is  therefore  entitled  to  the  grati- 
tude of  every  friend  to  truth,  justice,  and  humanity, 
even  if  he  were  no  more  than  a  man,  and  his  religion 
untrue.  What  have  Sydney,  Hampden,  Locke,  done 
or  said,  with  such  effect,  in  the  cause  of  liberty,  and  in 
favour  of  the  mass  of  mankind,  as  Jesus  Christ?  Let 
then  all  the  friends  of  liberty  and  man  be  lovers  of  Jesus 
Christ;  and  let  not  their  zeal  for  reforming  the  corrup* 
tions  of  Christianity,  caused  by  statesmen,  wishing  to 
render  it  subservient  to  political  views,  lead  them  to 
renounce  the  comfortable,  liberal,  equalizing  doctrines 
of  the  genuine  Gospel. 

The  Gospel  recommends  peace,  and  infallibly  pro- 
duces, by  the  Spirit's  benign  influence,  such  dispositions 
of  mind,  as  must  of  necessity,  if  they  were  to  prevail 
among  the  rulers  of  the  world,  put  an  end  to  all  offen- 
sive war.  It  has  not  yet  done  so,  for  it  has  not  yet 
sufficiently  prevailed  among  the  rulers  of  the  world.  But 
it  has  certainly  softened  the  rigours  of  war;  a  favourable 
presage  of  its  future  efficacy,  in  totally  abolishing  it. 

<<  Your  riches  are  corrupted,  and  your  garments  are  moth-eaten. 

*<  Your  gold  and  silver  is  cankered,  and  the  rust  of  them  shall 
<*  be  a  witness  against  you,  and  shall  eat  your  flesh  as  it  were  fire : 
<<  ye  have  heaped  treasure  together  for  the  last  days. 

*<  Behold  the  hire  of  the  laborers  which  have  reaped 
<<  DOWN  your  fields,  which  is  of  you  kept  back  by  fraud, 
<<  crieth;  and  the  cries  of  them  that  have  reaped  are  entered 
<*  into  the  ears  of  the  Lord  of  Sabaoth. 

*'  Ye  have  lived  in  pleasure  on  the  earth,  and  been  wanton;  ye 
«  have  nourished  your  hearts,  as  in  a  day  of  slaughter  :    • 

»<  Ye  have  condemned  and  billed  the  just."        James,  v.  1 — 6. 


APPENDIX.  3  IS 

I  wish  Mr.  Paine,  as  a  politician  and  a  philanthro- 
pist, if  he  be  such,  not  to  oppugn  the  great  promoter 
of  PEACE  and  liberty.  As  a  fellow  man,  (I  wish  I 
could  add,  a  fellow  Christian,)  I  warn  him  from  the 
kindest  motives,  to  beware  lest  he  be  guilty  of  bias* 
phemy  against  the  Holy  Ghost. 

Mr.  Paine  himself  says,  "  The  great  trait  in  the  cha* 
"  racier  of  Jesus  Christ  is  PHiLANfHROPr.''  Why  should 
Mr.  Paine,  then,  oppose  the  prevalence  of  his  benign 
doctrines  ?  Christianity  is  a  friend  to  order^  but  an  enemy 
to  despotism  of  every  kind  and  degree.  Why  should 
Mr.  Paine,  then,  join  with  the  wicked  despots  of  the 
earth,  in  the  endeavour  to  exterminate  Christianity? 
The  late  King  of  Prussia,  the  greatest  despot  and 
butcher  of  mankind,  was  the  prince  of  the  unbelieversm 
He  made  infidelity  a  fashion  in  France ;  and  behold  the 
consequences!  May  they  never  extend  to  this  country; 
where,  God  grant  that  liberty  may  continue  unim- 
paired by  despotism  or  licentiousness  j  and  religion 
flourish,  uncorrupted  by  hypocrisy  or  superstition,  and 
unshaken  by  the  assaults  of  infidelity. 


No.  II. 

k5lNCE,  in  conformity  to  the  Scriptures,  I  have 
recommended  prayer*  as  one  of  the  best  modes  of 
obtaining  the  evidence^  and  experiencing  the  excellence 
of  the  Christian  religion,  I  think  it  expedient  to  add 

*  lidXv  ix^ii  AEH2IS  AIKAIOY  ENEPFOYMENH. 

Jam.  V.  16. 
This  is  translated,  *'  The  effectual  fervent  prayer  of  the  rightc- 
<'  ous  man  availeth  much,"  which  is  tautology — for  an  effectual 
prayer,  of  course,  availeth.  It  should  be  translated,  "  The  prayer 
*'  of  a  righteous  or  just  man,  being  energize;.©  by  the  inward 
*'  operation  of  the  Spirit,  availeth  much.'* 

Dd 


Sr*  APPENDIX. 

some  directions  to  facilitate  the  proper  performance  of 
this  duty;  and,  for  the  sake  of  authority,  I  have 
selected  them  from  Bishop  Wilkin s,  the  first  divine 
and  philosopher  of  his  age. 

"  The  first  and  chief  matter  to  be  prayed  for,  is  the 
*^  sanctification  of  our  natures— that  God's  kingdom  may 
*<  come  into  our  hearts — that  he  vi^ould  give  unto  us  a 
"  hearty  and  fiut  a  new  Spirit  within  us — that  he  would 
^'  take  from  us  our  stony  heart,  and  bestowed  upon  us 
"  hearts  of  flesh — that  he  would  put  within  us  the  law 
"  of  the  spirit  of  life,  which  may  make  us  free  from  the 
*^  law  of  sin  and  death — ^that  we  may  put  on  the  new 
^*  man,  which,  after  God,  is  created  in  righteousness 
"  and  true  holiness — that  we  may  be  regenerate,  and 
"  become  new  creatures,  being  borne  again  of  that  in- 
"  corruptible  seed,  the  word  of  God. 

"  That  God  would  grant  us,  according  to  the  riches 
"  of  his  glory,  to  be  strengthened  with  might  by  his 
*^  Spirit  in  the  inward  man. 

"  That  he  would  establish  our  hearts  unblameable  in 
"  holiness  before  God,  even  our  Father,  at  the  coming 
<'  of  the  Lord  Jesus  Christ,  with  all  his  saints. 

"  That  the  Spirit  of  Christ  may  dwell  in  us — that  we 
"  may  continue  in  the  grace  of  God,  and  in  the  faith, 
"  grounded  and  settled,  and  may  not  be  moved  away 
"  from  the  hope  of  the  Gospel. 

"  Of  this  kind  is  the  petition  of  David  for  himself— 
^'  Create  in  me  a  clean  hearty  0  JLord^  and  renew  a  right 
<'  sJiiHt  within  me*  And  the  Apostle  for  others — The 
"  God  of  peace  sanctify  you  throughout,  that  your 
*'  whole  spirit,  and  soul,  and  body  may  be  preserved 
"  blameless  unto  the  coming  of  our  Lord  Jesus  Christ. 


"  Ezekiel,  xxxvi.  26.  Rom.  viii.  7.  Eph.  iv.  24.  1  Pet.  i.  23. 
**  Eph.  iii.  16.  1  Thess.  iii.  13.  Rom.  viii.  11.  Acts,  xiii.  43. 
«*  Col.  i.  13.    Psal.  li.  10.    1  Thess.  v.  23. 


APPENDIX.  3  1 5 

"  That  we  may  be  transformed  by  the  renewing  of  our 
*<  minds — that  we  may  be  able  to  have  a  spiritual  dis- 
<<  cerning  of  the  things  of  God;  being  wise  to  that  which 
"  is  good,  but  simple  and  harmless  to  that  which  is  evih 

"  That  he  would  purge  our  consciences  from  dead 
"  WORKS,  to  serve  the  living  God. 

"  That  they  may  be  tender  of  his  glory,  and,  our 
"  own  good;  truly  performing  the  offices  which  belong 
"  unto  them,  both  in  accusing  and  excusing  us,  accorci- 
"  ing  to  the  several  occasions. 

"  That  he  would  circumcise  our  hearts^  that  we  may 
"  set  our  affections  on  things  above^  and  not  on  earthly 
^\  matters — that  we  may  not  be  deceived  with  false 
<^  appearances,  but  may  ajilirove  the  things  that  arc 
''  most  excellent. 

"  That  he  Would  reform  and  sanctify  our  ^ivills^  that 
<'  we  may  in  everything  submit  them  unto  his;  delight- 
<^  ing  to  do  his  tvill;  not  seeking  our  own  will^  but  the  will 
^^  of  him  that  sent  us. 

"  That  he  would  rectify  our  memories^  making  them 
"  more  faithful  in  retaining  all  such  holy  lessons  as  we, 
*'  shall  learn,  in  recalling  them  to  mind,  according  to 
<^  opportunities;  that  we  may  be  always  ready  to  stir 
^^  ufi  our  minds  by  ivay  of  remembrance^  that  we  may 
^'  nevQr  forget  God. 

"  And  so  (for  our  parts,  or  outward  man,)  that  we 
''  may  become  the  temple  of  God  %vhere  his  Sfiirit  may 
"  dwell:  that  we  may  present  our  bodies  a  living  sacri- 
"  fice,  holy^  acceptable  to  God^  which  is  our  reasonable 
"  service:  that  all  our  parts  and  members  may  be  instru^ 
^^  ments  of  righteousness  unto  holiness. 


*'  Rom.  xii.  2.       1  Cor.  ii.  iv.       Rom.  xvi.  19.  Heb.  ix.  14. 

«'  Rom.  ii.  29.      Col.  iii.  2.     Phil.  i.  10.      Ps.  xl.  8.  Joh.  v.  oQ. 

♦'  2  Pet.  iii.  1.        Deut.  viii.  11.        1  Cor.  iii.  16.  Rom.  xii.  1. 
'*  lb.  vii.  13—19.     lb.  vii.  18. 


316  mppEi^Dix, 

*^  In  which  desires  we  may  strengthen  our  faith  with 
*'  such  arguments  as  these : 

*'  God  only  is  able  for  this  great  work :  in  us  dnvelleth 
*'  nothing  that  is  good*  It  is  he  that  must  ivork  in  us 
<*  both  to  will  and  to  do  of  his  good  pleasure.  It  is  not  in 
*'  our  power  to  regenerate  ourselves ;  for  ive  are  not  born 
"  of  bloody  nor  of  the  will  of  the  fleshy  nor  of  the  will  of 
^  man;  (that  is,  of  natural  created  strength,)  iz^^  c/' Go r/. 
^'  And  he  is  able  to  do  exceeding  abundantly  above  all 
^  that  we  can  ask  or  think.  It  is  as  easy  for  him  to 
**  make  us  good,  as  to  bid  us  be  so. 

*'  He  is  ivilling^  and  hath  promised  to  give  unto  us  a 
*'  new  Spirit:  to  put  his  law  into  our  inward  parts ^  to 
'^  write  it  in  our  Itearts,  And  if  tnen  that  are  evil  know 
^'  hotv  to  give  good  gifts  to  their  children^  hovj  much  more 
^^  shall  our  Heavenly  Father  give  the  Holy  Spirit  to  them 
<'  that  ask  him?  He  hath  professed  it  to  be  his  own  will, 
*'  even  our  sane tif  cation-,  and  he  cannot  deny  us  the  per- 
"  formance  of  his  own  will-  He  hath  promised,  that 
''  those  who  hunger  and  thirst  after  righteousness^  shall 
*'  be  filled.  And  therefore,  if  he  has  in  any  measure 
"  given  us  this  hunger,  we  need  not  doubt  that  he  will 
"  give  us  this  fulness  likewise.  He  hath  said  that  he 
"  delights  to  dwell  vjith  the  sons  of  men.  And  what  rea- 
^'  son  have  we  to  doubt  the  success  of  our  desires,  when 
"  we  beg  of  him  to  do  that  which  he  delights  in  t 

"  The  next  thing  to  be  prayed  for,  is  the  obedience 
"  of  our  lives,  answerable  to  that  in  the  Lord's  Prayer — 
"  thy  will  be  done  on  earth  as  it  is  in  Heaven.  And 
"  here,  likewise,  we  are  to  petition  for  spiritual  grace, 
"  and  abilities,  both  to  perform^  and  to  cojitinucy  and  to 
<'  increase  in  all  holy  duties. 

*'  Phil.  ii.  13,  John.  i.  13.  Eph.  iii.  20.  Ezek.  xxxvi,  26. 
•«  Jen  xxxi.  33.  Luke,  xi.  13.  The§.  iv,  3.  Mat,  v,  6. 
•*  ProV|  viii,  31.    Peal,  xxiii.  3. 


APPENDIX.  317 

"  For  the  fierformance  of  them.  That  he  would  lead 
^  us  into  the  Jiaths  of  righteousness — that  with  simjilicity 
^  and  Godly  sincerity  we  may  have  our  conversation  in 
this  world — that  denying  all  ungodliness  and  worldly 
lusts,  we  may  live  soberly,  righteously,  and  godly,  in  thiz 
present  ^yor/fl^— that  God  would  give  us  grace,  whereby 
we  may  serve  him  acceptably  with  reverence  and  godly 
fear — that  we  may  not  any  more  be  conformed  unto  this 
world — that  being  dead  unto  sin,  we  may  live  unto  righte* 
ousness :  not  any  longer  spending  the  rest  of  our  time  in 
the  flesh,  to  the  lusts  of  men,  but  to  the  will  of  God — that 
the  time  past  of  our  lives  may  suffice  to  have  served  divers 
lusts — that  for  the  future  we  may  walk  as  obedient  chil- 
dren, not  fashioning  ourselves  according  to  the  former 
lusts  of  our  ignorance  ;  but  as  he  who  has  called  us  is  holy^ 
so  we  may  be  holy  in  all  manner  of  conversation. 
"  To  this  purpose  is  that  desire  of  David,  0  that  my 
ways  were  directed  to  keep  thy  statutes  !  And  in  another 
place,  Teach  me  to  do  thy  will,  for  thou  art  my  God:  let 
thy  good  Spirit  lead  me  into  the  land  of  uprightness* 
Elsewhere — Shew  me  thy  ways,  O  Lord,  and  teach  me 
thy  paths:  lead  me  into  thy  truth,  and  teach  vie ;  for  thou 
art  the  God  of  my  Salvation,  Teach  me  thy  ways,  O 
Lord,  and  I  will  walk  in  thy  truth;  unite  my  heart  to 
fear  thy  name. 
*'  For  our  continuance  in  them — That  we  may  serve 
him  without  fear,  in  holiness  and  righteousness  before 
him,  all  the  days  of  our  lives:  being  stedfast  and  UU" 
moveable,  ahvays  abounding  in  the  work  of  the  Lord-^ 
Holding  faith  and  a  good  conscience — Patiently  continu-^ 
ing  in  well  doing,  vdthout  weariness,  as  knowing  that  in 
due  time  we  shall  reap,  if  we  faint  not — Holding  fast 

*'  2  Cor,  i.  12.        Tit.  ii.  12.        Heb.  xii.  28.        Rom.  xii.  2. 
1  Pet.  ii.  21.  lb.  iv.  2,  3.  lb.  i.  14.  Psal.  cxix.  5. 

lb.  cxliii.  10.     lb.  xxv.  4,  5.     lb.  Ixxxvi.  11.     Luke,  i.  74,  75. 
1  Cor.  m.  18. 

D  d  2 


318  '  APPENDIX. 

^^  the  firofession  of  our  faith^  ivithout  wavering — that  our 
^'  hearts  may  be  established  with  grace ;  that  amidst  all 
"  our  outward  changes  and  losses,  we  may  still  hold  fast 
"  our  integrity. 

"  Thus  the  Apostle  prays  for  the  Thessalonians^  that 
^'  God  would  establish  them  in  every  good  word  and  work, 
"  For  our  increase  in  them— That  God  would  make 
"  all  grace  to  abound  towards  2^5— that  we  always  having 
^^  all-sufficiency  to  all  things^  may  abound  to  every  good 
**  work — that  w^e  may  be  strong  in  the  Lord^  and  in  the 
"  flower  of  his  might:  h^m^  filled  with  the  fruits  of  right  e- 
"  outness,  unto  the  glory  and  firaise  of  God — thatybr^e-^- 
"  ting  those  things  which  are  behind^  and  reaching  unto 
*'  those  things  which  are  before^  we  may  continually  firess 
'^  towards  the  mark  for  the  firize  of  the  high  calling  of  God. 
"  Thus  doth  the  Apostle  pray  for  the  Hebrews — The 
*'  God  of  peace  make  you  perfect  in  every  good  work^  to 
*'  do  his  will^  working  in  you  that  which  is  well-pleasing 
"  in  his  sight. — And  Epaphras^  for  the  Colossians — 
"  That  they  might  stand  perfect  and  complete  in  all 
"  the  will  of  God. 

"  Next  to  the  precepts  of  the  law,  we  are  to  consider 
"  the  duties  which  the  Gospel  requires  of  us,  namely  that 
"  we  should  repent  and  believe — that  we  should  becaretul 
"  to  perform^  to  continue^  and  increase  in  all  those  par- 
^^  ticular  duties  and  graces  which  are  comprehended 
"  under  those  two  general  heads. 

"  So  that  from  hence  we  are  directed  to  pray, 
«  For  repentance — That  since  God  hath,  in  love  to  our 
<<  SQuls^  vouchsafed  unto  us,  in  his  Gospel,  this  privilege 
•'  of  repentance^  Avhich  the  covenant  of  works  did  not 


«*  1  Tim.  i.  19.  Rom.  ii.  7.  Gal.  vi.  9.  Heb.  x.  23. 
"  lb.  xiii.  9.  Job,  ii.  3.  1  Thes.  ii.  17.  2  Cor.  ix.  8.  1  Thes. 
'«  iv.  1.  Eph,  vi.  10.  Phil.  i.  11.  lb.  iii.  14.  Heb.  xiii  20,  21, 
««  Col.  iv.  12.     Acts,  xi.  18.     Psal.  Ii.  17.    2  Cor.  vii.  10. 


jiJPPENDTX*  319 

"  admit  of,  that  he  would  also  give  us  hearts  for  it, 
"  granting  us  refientance  unto  Z//^'— that  he  would  con- 
"  vince  us  of  the  danger,  and  folly,  and  pollution  of 
"  our  sins,  enabling  us  to  mourn  over  them ;  bestowing 
"  upon  us  broken  and  contrite  spirits — dissolving  our 
"  stony  hearts  into  that  goly  sorrow^  which  worketh  re- 
'^  pentance  to  salvation  not  to  be  repented  of- — That  we 
"  may  search  and  try  our  ways,  and  turn  unto  the  Lord— 
"  Bringiiig  forth  findts  meet  for  repentance — Labouring 
"  to  draw  nigh  unto  Gody  by  cleansing  our  hands^  a7id  p'^^ 
^'  fying  our  hearts. 

"  Yov  faith — That  God  would  discover  to  us  the  great 
"  need  of  a  Saviour;  and  since  he  hath  set  forth  Az*  Son 
"  to  be  a  propitiation  through  faith  in  his  bloody  and  hath 
"  made  him  the  author  of  eternal  salvation  to  all  that  obey 
"  him^  that  he  would  win  over  our  souls  to  an  earnest 
"  endeavour  of  acquaintance  with  him,  and  high  esteem 
"  of  him. 

"  That  God,  who  commandeth  the  light  to  shine  out 
^'  of  darkness^  would  shine  into  our  hearts^  to  give 
"  us  the  light  of  the  knowledge  of  the  glory  of  Gody 
*'  in  the  face  of  Jesus  Christ — that  he  would  make  us 
"  more  especially  inquisitive  after  the  saving  experi- 
"  mental  knowledge  of  him,  in  whom  are  laid  up  the 
"  ti-easures  of  wisdo?n  arid  knowledge ;  whom  to  know  is 
"  wisdom,  and  eternal  life- 

"  That  he  would  count  us  worthy  of  his  holy  callingy 
"  and  fulfil  in  us  all  the  good  pleasure  of  his  goodness^  and 
"  the  work  of  faith  with  power — that  the  name  of  the  Lord 
"  Jesus  Christ  may  be  glorified  in  us^  and  we  in  hinu 

"  That  Christ  may  dtvell  in  our  hearts  by  faith^  that  wc 
<'  may  be  rooted  and  grounded  in  love ;  may  be  able  to  com- 
^'  prehend  with  all  saints  what  is  the  breadth^  and  leng'hy 
"  and  depthy  and  height^  and  know  the  love  of  Christy  which 

"^  Lr.m.  iii.  40.  Mat.  iii.  8.  James,  iv.  8.  Rom.  iii.  25, 
««  Heb.  v.  9.    2  Cor.  iy.  6.     Col.  ji.  3.     2  Thes.  i.  11,  12, 


320  APPENDIX. 

"  passe th  knowledge^  that  %ve  may  bejilled  with  all  thefuU 
''  71CSS  of  God. 

"  That  we  may  truly  value  the  exceeding  riches  of  his 
'^  grace^  in  his  kindness  towards  us  through  Christ  Jesus—^ 
'^  Glorying  in  his  Gospel,  as  being  the  power  of  God  to 
*'  salvation — counting  all  things  but  loss  and  dung  for  the 
"  excellency  of  the  knowledge  of  Christ  Jesus^  that  we  may 
"  win  him^  and  be  found  in  him. ;  not  having  our  own  righte* 
^'  ousness^  which  is  of  the  lawy  but  that  which  is  through  the 
^^  faith  cf  Christ. 

"  That  in  all  estates  and  conditions,  we  may  learn  to 
"  live  by  faith. 

"  In  regard  of  our  temporal  life,  with  all  the  various 
*^  circumstances  of  it,  whether  prosperity^  that  by  his 
"  grace  of  faith,  we  may  keep  our  hearts  in  an  holy 
"  frame  of  humility,  meekness,  disengagement  from 
"  the  world,  and  all  outward  confidences ;  or  adversity y 
"  wherein  this  grace  may  serve  to  sweeten  our  afflic- 
*'  tions,  to  support  us  under  them,  teaching  us  to  profit 
"  by  them,  to  bear  them  meekly,  to  triumph  over  them ; 
"  assuring  the  heart,  that  nothing  is  but  by  the  disposal 
"  of  God's  providence,  who  is  infinitely  wise,  and  mer- 
^Vciful,  and  faithful. 

^'  In  regard  of  spiritual  life,  both  for  our  ov/n  justifi* 
"  cation^  that  we  may  not  expect  it  from  our  own  ser- 
^'  vices  or  graces;  not  having  our  own  righteousness^  but 
"  that  tvhich  is  through  the  fai'h  of  Christy  the  righteous- 
^'  ness  which  is  of  God  by  faith.  And  so  for  the  life  of 
^'  sanctification;  that  we  7nay  not  live  unto  ourselves^  but 
'<  unto  him  %vho  died  for  us^  and  rose  again — that  our  con^ 
^^  versation  may  be  as  becometh  the  Gospel  of  Christy  stand* 
''  ingfast  in  one  spirit^  with  one  Tniiid^  striving  tcgcihcr  for 
''  the  faith  of  the  Gosfiel.  Always  remembering  that  we 
*^  are  not  our  own,  but  bought  %vith  a  firice^  and  therefore 

M  Eph.  iii.  17.  lb-  ii.  7.  Rom.  i.  16.  Phil.  iii.  8.  lb.  iii.  9. 
<*2Cor.  V.  15.     Phil.  i.  27. 


"  should  make  it  our  business  to  glorify  Christ  wii/i  our 
"  bodies  and  Spirits^  ivhich  are  his, 

''  That  he  would  work  in  us  a  lively  faith^  as  may 
"  make  us  rich  in  good  works,  that  we  may  demean  our- 
"  selves  as  becomes  our  fir  of essed  subjection  to  the  Gosfiel 
"  of  Christ ;  %valking  ivorthy  of  that  vocation  whereivith  we 
*^  are  called^  as  becomes  children  of  light — Being  holy  in 
"  all  manlier  of  conversation — putting  on  the  Lord  Jesu9 
*'*  Christ ;  exercising  ourselves  unto  godliness — Walking 
"  uprightly,  according  to  the  truth  of  the  Gospel^  diligently 
^^  following  every  good  work — Shewing,  out  of  «  goodcon^ 
'•  versation^  our  works^  with  meekness  and  wisdom — That 
'*  we  may  adorn  the  doctrine  of  God  our  Saviour  in  all 
'^  things — Considering  that  we  are  created  in  Christ  Jesus' 
^'  unto  good  works ^  thai  we  should  walk  in  them — Having 
"  our  conversatio7i  in  Heaven  ;  walking  worthy  of  the  Lord^ 
''  unto  all  pleasing^  being  fruitful  in  all  good  works.  That 
''•  every  one  of  us  who  professeth  the  name  of  Christy  may 
"  depart  from  iniquity — Because  for  this  reason  was  the 
"  Gospel  preached  to  those  that  are  dead  in  sin^  that  theij 
"  7nay  live  according  to  God  in  Spirit, 

"  That  we  may  give  all  diligence,  to  add  to  our  faith, 
"  virtue;  and  to  virtue,  knowledge;  and  to  knowledge, 
"  temperance ;  and  to  temperance,  patience ;  and  to 
"  patience,  godliness;  and  to  godliness,  brotherly  kind- 
"  ness ;  and  to  brotherly  kindness,  charity ;  that  these 
"  things  being  in  us,  and  abounding,  we  may  not  be  bar- 
"  ren  or  unfruitful  in  the  knowledge  of  our  Lord  Jesus 
"  Christ,  but  may  hereby  clear  up  unto  ourselves  the 
''  evidence  of  our  calling  and  election. 

^'  That  we  may  deny  all  imgodli?iess  and  worldly  lustSj 
^'  living  soberly^  righteously^  a7id  godly^  in  this  present 

"  1  Cor.  vi.  20.  James,  ii.  20.  2  Cor.  ix.  13.  Eph.  iv.  2. 
"  lb.  V.  8.  Rom.  xiii.  14.  1  Tim.  iv.  7.  Gal.  ii.  14.  1  Tim. 
**  V.  10.  James,  iii.  13.  Tit.  ii.  10.  Eph.  ii.  10.  Phil.  iii.  ^0, 
<«  Gal.  i.  10.     2  Tim,  Uli.  19. 


o22  APPENDIX. 

"  worlds  looking  for  that  blessed  hojie^  and  that  glorious 
"  afifiearing  of  the  great  God^  and  our  Saviour  Jesus 
^'  Christy  who  gave  himself  for  us^  that  he  might  redeem  us 
"  from  all  iniquity^  andjiurify  unto  himself  a  fieculiar  j}eo^ 
"  ///e,  zealous  of  good  works — considering  that  he  shall  be 
*'  revealed  from  Heaven  with  his  mighty  angels^  in  faming 
"^re,  to  take  vengeance  on  those  who  obey  not  his  Gospely 
"  who  shall  be  punished  with  everlasting  destructions  from 
"  the  presence  of  the  Lord^  and  from  the  glory  of  his  power  ^ 
"  when  he  shall  come  to  be  glorified  in  his  saints^  and  to 
"  be  admired  of  all  them  that  believe  i?i  that  day-— For  if 
"  he  that  despised  Moses's  law^  died  without  mercy ^  under 
"  two  or  three  witnesses^  of  how  much  sorer  punishment 
"  shall  he  be  thought  worthy^  who  hath  trodden  under  foot 
^'  the  Son  of  God^  and  hath  counted  the  blood  of  the  cove^ 
"  nant  an  unholy  thing ;  and  hath  done  despite  to  the  Spirit 
"  ^f  grace ^  who  hath  called  us  into  his  eternal  glory  by 
"  Christ  Jesus^  would  make  us  perfect^  establish^  strength" 
^^  en^  settle  us — That  we  may  continue  in  thefaith^  groimd^ 
"  ed  and  settled^  and  not  be  moved  atvayfrom  the  hope  of  the 
"  Gospel^  being  rooted  and  built  up^  and  established  in  the 
^^  faith — laying  aside  every  tveight^  and  the  sin  that  does  so 
"  easily  beset  us :  and  running  with  patience^  the  race  that 
"  is  set  before  us — IIoldi?ig  fast  our  profession^  without 
''  wavering ;  that  we  may  abide  in  Christ .^  and  his  words 
"  may  abide  in  us — Continuing  in  the  things  which  we 
^'  have  leajvied — Bei?ig  faithful  unto  the  death^  that  he 
<'  may  bestow  upon  us  a  crown  of  life. 

"  That  the  word  of  Christ  may  dwell  in  us  richly^  in  all 
^'  wisdom — 4hat  we  may  grow  in  grace^  and  in  the  know* 
"  ledge  of  our  Lord  and  Saviour  Jesus  Christ — Being*  ^Z- 
*'  led  with  the  fruits  of  righteousness^  which  are  by  Jesus 


*<  1  Pet.  iv.  8,  2  Pet.  i.  5—8.  Tit.  ii.  12,  13.  2  Thess.  i.  7. 
"  Heb,  X.  28.  1  Pet.  vi  10.  Col.  i.  23.  lb.  ii.  7.  Heb.  x.  1,  2. 
**  lb.  X.  23.     John,  xv,  7.     2  Tim.  iii.  l^fH 


APPENDIX^  S23 

^^  Christ;  unto  the  glory  and  praise  of  God — That  we  may 
^'  be  strong  in  the  grace  that  is  in  Christ  Jesus. 

"  TWai  having  fought  a  goodfght^and finished  our  course^ 
*'  and  kept  thefaith^  ive  may  receive  the  crown  ofrighte- 
<'  ousness,  whichy  at  the  last  day^  the  Lordj  the  righteous 
"  JudgCy  tuill  bestow  ufion  all  those  that  love  his  apfiearing--^ 
"  That  he  would  carry  us^  through  faith^  unto  salvation. 

"  And  because,  when  we  have  reckoned  all  the  duties 
"  we  can,  we  shall  leave  out  many  particulars,  therefore, 
"  for  the  supply  of  those  which  we  cannot  specify,  we 
"  may  use  some  general  form  answerable  to  that  exhorta- 
^  tion  of  the  Apostle-^-That  whatsoever  things  are  true, 
"  whatsoever  things  are  honest,  whatsoever  things  are 
^'  just,  whatsoever  things  are  pure ^  whatsoever  things  are 
"  lovely  <f  whatsoever  things  are  of  good  report^  if  there  be 
^'  any  virtue ^  and  if  there  be  any  praise ^  that  we  may  think 
*<  of  and  do  these  things, 

"  Being  blameless  and  harmless^  the  sons  of  Gody  with^ 
^'  out  rebuke^  in  the  midst  of  a  crooked  and  perverse  nationy 
"  among  whom  we  may  shine  as  lights  in  the  world*** 


No.  III. 
OAAI  HNEYMATIKAI.  Eph.  v.  19. 

jL  he  neglect  of  psalmody,  in  the  congrega- 
tions at  large,  has  contributed  very  much  to  damp  the 
ardour  of  devotion,  and,  consequently,  to  cause  an  m- 
differcnce  to  the  Christian  religion.  Less  of  instrumen- 
tal, and  more  of  vocal  music,  (in  which  all  the  people 
should  unite  with  heart  and  voice,)  would  conduce  great- 
ly to  the  revival  of  decayed  piety.     It  would  render  our 

*'  Rev.  ii.  10.  Col.  iii.  16.  2  Pet.  iii.  18.  Phil.  i.  11. 

<*  2  Tim.  iv.  7,  8.        Phil.  iv.  8.        lb.  ii.  15. 


$24f  .  APPENDIX. 

religious  assemblies  interesting  where  they  are  ftow 
cold,  and  merely  formal. 

Psalmody,  it  is  well  known,  is  confined,  in  the  greater 
part  of  country  churches,  to  a  few,  and  is  become  a 
matter  of  mere  amusement,  both  to  the  hearers  and 
'performers.     To  many,  it  is  tedious  and  disgustful. 

The  whole  congregation,  v/omen  and  children,  as 
well  as  men,  should  sing  simple  tunes,  such  as  are 
easily  learned,  and,  at  the  same  time,  deeply  affect  the 
the  heart,  while  they  please  the  ear.  Th^  instrument 
should  not  be  so  loud  as  to  drown  the  voices.  An 
organ,  under  the  h^nds  of  an  ambitious  player,  usu- 
ally overcomes  the  melody  of  the  voice,  and  grates  dis- 
cord on  the  ear  of  piety. 

When  all  join,  to  the  best  of  their  power,  in  singing 
well-composed  hymns,  all  must  be  affected;  and  psal- 
-inody  will,  like  prayer,  become  a  powerful  means  of 
grace.  As  it  is  now  conducted,  religion  seems  to  have 
little  or  no  concern  with  it.  Some  of  the  congregation 
sit  with  indifference  or  impatience;  others  divert  them- 
selves, as  well  as  they  can,  with  observing  the  grimaces 
of  the  singers ;  while  one  or  two,  amateurs  and  practi- 
tioners of  music,  lend  an  ear,  as  critics  on  the  skill  of 
the  performers. 

The  soft  and  sweet  melody,  in  some  of  the  places  of 
religious  worship  frequented  by  various  dissenting  con- 
gregations in  London,  is  highly  delightful  to  an  uncor- 
rupted  ear,  while  it  warms  the  heart  with  devotion, 
meliorates  the  disposition,  and  leaves  the  hearer  full  of 
pious  sentiments  to  God,  and  charitable  affections  to 
man.  As  far  as  I  am  able  to  judge,  psalmody  requires 
immediate  reformation. 

The  Apostles  says,  "  Let  the  w^ord  of  Christ  dwell  in 
"  you  richly,  in  all  wisdom,  teaching  and  admonishing* 

*  Col.  ill  16. 


APPENDIX.  525 

^^  one  another  in  psalms,  and  hymns,  and  sfiiritual  songs, 
«  ringing  with  grace  in  your  hearts  to  the  Lord." 

Is  this  addressed  only  to  ten  or  twelve  persons  in 
every  congregation?  Certainly  it  is  addressed  to  all 
Christians ;  and  there  is  no  doubt  but  that  Christianity 
would  flourish  more,  if  due  attention  were  paid  to  psal- 
mody. Many  who  are  separated  from  the  established 
church,  are  influenced,  in  their  separation,  by  the  effica- 
cious method  of  deriving  grace  into  their  hearts,  which 
they  experience  in  their  own  assembUes,  by  the  pleas- 
ing, melting  strains  of  holy  harmony. 


No.  IV. 

x\  SHORT  list  of  books,  recommended  to  the 
choice  of  persons  who  are  not  professional  students"  in 
divinity,  but  who,  occupied  in  worldly  business,  read, 
in  the  intervals,  for  the  sake  of  improvement  in  piety 
and  morality.  It  is  not  expected  that  such  persons 
should  procure  all  which  are  here  mentioned,  but  select 
those  which  they  may  best  approve,  or  most  conveni- 
ently obtain.  Doubtless  there  are  many  more  which 
might  be  recommended;  but,  considering  for  whom  the 
hooks  are  designed,  I  am  unwilhng  to  enlarge  the  col- 
lection  beyond  reasonable  limits.  I  have  arranged  them 
alphabetically. 


Barrow's  Works. 
Beveridge's  Private  Thoughts. 
Baxter's  Works. 
Butler's  Analogy. 
Collyer's  Sacred  Interpreter. 
Doddridge's  Rise  and  Progress. 

—  Family  Expositor. 

—  Lectures. 

Derham's  Physico-Theology. 
Edward's  (John,  of  Cambridge) 
Works. 


Earle  on  the  Sacrament. 
Gastrell's  Institutes. 
Certainty  and  Neces- 
sity of  Religion  in  general. 
-  Certainty  of  the  Chris- 


E  e 


tian  Revelation. 

Gibson's  Family  Devotions. 

Grey's  Key  to  the  Old  Testa- 
ment. 

Hammond's  practical  Catechism 

Hale's  Contemplations. 


326 


APPENDIX. 


Home's    Commentary  on  the 
Psu,lms. 

Kettlewell's  Works. 

Kenn's  Manual  for  Winchester 
Sholars. 

Lowth's  Directions  for  reading 
the  Scriptures. 

Lucas's  Enquiry  after  Happi- 
ness. 

Nelson's  Works. 

Norris's  Works. 

Owen's  (Dr.  John)  Works. 

Ostervald's    Corruptions    of 
Christianity. 

Patrick's  Works, 


Felling's  Works. 

Scott's  Christian  Life. 

Stanhope's  Thomas  a  Kempis. 

Smith's    (John)    Select   Dis- 
courses. 

Spinckes's  Devotions. 

Taylor's  (Bishop)  Works. 

Trapp's  Discourses   on  the 
Gospel, 

Watts's  Works. 

Wilson's  (Bishop)  Works. 

Waterland's  Works  —  if  any 
choose  to  enter  into  learned 
disquisitions  on  points  of 
controverted  doctrine. 


No-  V- 

JL  DO  not  advise  the  true  Christian  to  enlist  him- 
self under  any  of  the  celebrated  system-makers.  Such 
attachments  only  tend  to  make  parties  in  religion,  and 
to  destroy  charity.  The  church  of  England  is  said  to 
be  Calvinistical  in  its  Articles,  while  the  majority  of  its 
ministers  are  Armenians. 

Dr.  Morley,  afterwards  Bishop  of  Winchester,  being 
asked  what  the  Arminians  held^  pleasantly  answered— 
that  they  held — all  the  best  bishoprics  and  deaneries  in 
England. 

The  true  follower  of  Jesus  Christ  will  seek  no  other 
appellation  than  that  of  Christian.  He  will  select  the 
true  doctrine,  wherever  he  can  find  it,  but  be  bigotted 
to  no  NAME  under  Heaven. 

"  Doctrina  Christi^**  says  Erasmus,  '^  quae firius  nescie* 
"  bat  A  or  OM  AX  I  AN  ccepit  a  philosophic  studiis  pendere  : 
^'  hie  erat primus gradiis  ecclesice  ad  deteiioraprolabentis.* 
The  doctrine  of  Christ,  which  at  first  knew  nothing  of 
verbal  disputes^  began  to  depend  on  philosophical  studies ; 


APPENDIX.  327 

this  was  the  first  step  which  the  church  made  in  its  pro- 
gressive descent  to  a  state  of  degeneracy. 

On  observing  the  various,  and  even  contradictory 
tenets  of  the  system- writers  and  their  followers,  one  is 
tempted  to  exclaim  with  the  poet, 

O  Ceelta  de  la  terrene  menti^ 

In  qual  profonda  notte^ 

In  qualfosca  caligine  d'errore 

Son  le  nostr^  alme  immerse 

^ando  tu  non  le  illustrij  O  sommo  sole. 

A  che  del  saper  vostro 

Insuperbitey  O  miseri  mortali? 

fiesta  parte  dl  not,  che  ^ntende,  e  vede, 

None  noatra  virtu,  ma  vien  dal  cielo. 

Pastor  Fido,  Act  v.  Sc.  6. 


THE  EJVD. 


TRANSLATIONS 

or  THE  PASSAGES  FROM  THE 

GREEK,  LATIN,  AND  FRENCH  WRITERS, 

QUOTED   IN 

CHRISTIAN  PHILOSOPHY. 


MOTTO   TO   THE  TITLE  PAGE. 

'<  This  kind  of  Philosophy  is  founded  on  the  feelings  of  the 
«  heart  rather  than  on  syllogisms;  it  consists  in  the  actual  con- 
«  duct  of  life,  rather  than  in  disputatious  theories ;  it  is  inspiration 
<*  more  than  erudition;  it  is  the  result  of  a  total  change  pro- 
<<  duced  in  the  mind  supernaturally,  rather  than  of  a  man^s  unas- 
*<  sisted  reason."  Erasmus. 

*<  Only  be  teachable;  and  you  will  have  made  a  great  profi- 
«<  ciency  in  this  Philosophy.  It  supplies  its  own  instructor, 
"  even  the  Spirit,  who  imparts  himself  to  none  more  readily 
*'  than  to  men  of  simple  and  artless  minds.  On  the  other  hand, 
<'  while  it  condescends  to  the  wants  of  the  lowest  among  mankind, 
**  it  is  an  object  of  admiration  to  the  highest.  And  what  else  is 
•*  the  Christian  Philosophy,  (which  Christ  himself  calls  the  Nevi 
««  Birth,)  but  the  renewal  of  that  na'cure  in  us,  which  was  origi- 
<*  nally  well  constituted  by  its  Author?"  Erasmus. 

**  The  life-giving  Spirit."  1  Cor.  xv.  45. 

Page   13. 

MOTTO   TO   THE  INTRODUCTORY  SECTION. 

It  is  my  object  to  inquire  what  is  true ;  but  not  to  acquiesce 
merely  in  the  discovery  of  speculative  truth ;  but  to  find  out  that 
doctrine,  which,  together  v/ith  truth,  unites  Pious  affections 
to  God.  Sapolet. 

Page  24. 
motto  to  section  II. 
In  what  consists  a  faithful  belief  in  Christ  ?  It  consists  in  a 
faithful  obedience  to  his  commandments. 

Salvian.  de  Gub.  lib.  3. 
E  e  2 


350  fRAKSLAflOKS* 

Page  36. 
Mediately  by  the  Word ;  immediately  by  the  Spirit. 

Page  85. 
Neither  let  them  ostentatiously  put  themselves  off  as  philoso" 
phersf  but  labour  to  become  men  taught  of  God, 

Greg.  ix.  Ep.  ad  Univ.  Paris. 

Page  Sr. 

Here,  brethren,  you  see  a  great  and  holy  mystery.  Instruction 
from  externals  are  great  assistances,  and  afford  much  useful  ad- 
monition ;  but  he,  who  teacheth  the  heart,  hath  his  seat,  from 
which  he  gives  his  lessons,  in  heaven.     August.  Tr.  3.  in  1  Joan. 

Page  104. 

Learned  I  deem  all  those  who  have  believed  the  Gospel.  For 
why  should  they  be  called  unlearned  who  (supposing  they  have 
learned  nothing  else)  have  learned  from  the  Apostles*  creed  that 
ultramundane  Philosophy ^  which  neither  a  Pythagoras  nor  a  Plato, 
but  the  Son  of  God  himself^  delivered  to  mankind ;  who  have 
learned  from  Christ  the  end  they  should  pursue  and  the  way  to 
pursue  it  ?  Wherever  true  Holiness  exists,  there  also  exists  great 
Philosophy,  and  no  common  kind  and  degree  of  erudition.  But 
yet  among  persons  thus  excellently  learned,  those  are  pre-eminent, 
to  whom  it  is  given  by  the  Spirit's  bountiful  mercy,  to  instruct 
many  in  the  ways  of  righteousness ;  on  whom  God  has  bestowed 
lipSy  not  adorned  with  the  meretricious  arts  of  heathen  eloquence, 
but  richly  furnished,  by  the  unction  of  the  Spirit,  with  heavenly 
Grace.  Erasmus,  Eccles. 

Page   113. 

If  a  preceptor,  a  mere  man,  hesitates  to  give  merely  human 
instruction;  for  instance,  lectures  on  Logic  or  Arithmetic,  to  a 
pupil  who  is  drowsy,  who  yawns,  or  who  is  sick  with  the  intem- 
perance of  yesterday ;  how  much  more  will  the  heavenly  Wisdom 
disdain  to  speak  with  those  who  are  drunk  with  the  pleasures  of 
the  world,  and  who,  from  a  total  neglect  of  heavenly  things, 
sicken  at  the  mention  of  them  ?  Erasmus. 

These  let  him  learn  before  the  fumes  of  indigestion  cloud  over 
the  faculties.  '  Hor, 


^JRANSLAriONS.  331 

Pages  114,  115. 
The  season  of  Grace  is,  when  God  sends  you  some  humiliating 
affliction,  which  withdraws  you  from  the  world,  because  }  ou  can 
no  longer  appear  in  it  with  honour.  It  is  some  disgrace  thrown 
upon  you  by  a  master,  to  whom  a  base  obsequiousness  led  you,  in 
a  thousand  struggles,  to  sacrifice  the  interests  of  your  conscience. 
It  is  the  alienation  of  a  friend,  your  connection  with  whom  too 
often  led  you  into  the  snares  of  vice,  and  kept  you  there.  It  is 
the  loss  of  property,  it  is  a  disease,  an  uneasiness  either  domestic 
or  from  without;  it  is  a  state  of  suffering,  when  every  thing,  but 
God,  becomes  bitter  to  a  man,  when  he  finds  no  consolation  but 
within  himself;  and  when,  disgusied  with  the  vanity  and  vexa- 
tion of  human  affairs,  he  begins  to  taste  the  sweetness  of  things 
heavenly.  Bretonneau. 

Page   120. 
Between  good  men  and  God  there  subsists  a  friendship,  under 
the  mediation  of  virtue ;  a  friendship  do  I  say  ?  It  is  more  :    It  is 
an  intimate  union  and  resemblance.  Seneca. 

Page   121. 

MOTTO   TO   SECTION  XXVII. 

In  this  part  of  literature  alone,  even  what  I  do  not  understand, 
I  yet  revere.  Erasmus. 

Page   130. 
God  causes  to  flow  into  the  soul  an  unction  which  I  cannot  des» 
cribe,  but  which  fills,  or  satisfies  it  completely.       Breton neau. 

Pages   US,    144. 

For  if  the  whole  of  the  interposition  of  God  consists  in  the  clear 
proposal  of  the  Gospel,  opportunely  made,  why  is  omnipotence 
required  for  it  ?  Why  are  those  magnificent  expressions  applied 
by  St.  Paul  to  describe  the  omnipotence  which  God  exerts  in  us  ? 
"  The  eyes  of  your  understanding  being  enlightened,  that  ye  may 
'*  know  what  is  the  exceeding  greatness  of'  his  poi^er  to  us  ward^ 
**  who  believe  according  to  the  v:orking  of  his  mighty  poxver.'* 

Is  not  this  to  extenuate  the  almighty  energy  of  God,  and  almost 
reduce  it  to  nothing?  Turret  in. 

Page   148. 
Immediate  Grace,  as  the  doctrine  is  taught  by  the  orthodox, 
has  nothing  in  common  with  enthusiasm,  but  differs  from  it  in 
various  respects. 


332  fRAi^sLArions. 

1.  Enthusiasm  seeks  new  revelations  extrinsic  to  the  written 
word ;  but  immediate  Grace  seeks  none  that  are  weiu,  because  it 
always  accompanies  the  word,  and  aims  at  nothing  more  than  to 
impress  the  word  more  forcibly  on  the  mind. 

2.  According  to  the  tenets  of  enthusiasm,  objects  which  are  im- 
pressed on  the  mind  come  not  from  any  thing  external,  but  are 
suggested  within  by  the  Spirit  and  by  secret  inspiration.  But 
here  (in  the  case  of  immediate  Grace),  the  object  is  always  sup- 
posed to  come  from  something  external,  and  indeed  to  be  sought 
from  the  written  word. 

3.  Enthusiasm  is  caused  by  sudden  emotions,  which  precede  all 
reasoning  of  discourse,  and  sometimes  exclude  them  entirely.  But 
the  operation  of  the  Spirit  does  not  exclude,  but  takes  with  it, 
reasoning  and  the  ready  consent  of  the  will. 

Lastly,  not  to  pursue  any  farther  distinctions,  enthusiasm  does 
not  produce  a  change  in  the  hearty  but  affects  the  understanding, 
leaving  the  will  unaltered;  whence  it  happens  that  enthusiasm 
may  exist  in  wicked  men,  as  it  appears  to  have  done  in  the  in- 
stance of  Balaam  and  others ;  but  the  operation  of  Grace  necessa- 
rily produces  a  change  in  the  heart  and  a  love  of  holiness. 

Turret  IN, 

Page  165, 
But  VULGAR  as  these  things  are,  if  men  in  high  stations  gave 
ail  example  of  them,  as  far  as  their  stations  admit,  in  their  lives 
and  conversations ;  if  the  clergy  inculcated  them  in  their  sermons ; 
if  schoolmasters  instilled  them  into  the  minds  of  their  boys,  in 
preference  to  those  highly  learned  matters,  with  which 
they  make  such  a  parade; — then  Christendom  would  not  be  dis- 
turbed by  WARS  almost  without  an  interval  of  cessation; — then 
men  would  not  every  where  be  hurried  on  with  the  mad  desire  of 
heaping  up  riches  without  regard  to  right  or  wrong ; — ^then  all 
things,  both  sacred  and  profane,  would  not  be  every  where  in- 
volved in  strife  and  confusion : — in  a  word,  then  we  should  be  dis- 
tinguished in  something  more  essential  than  the  mere  name  of 
Christians,  and  the  ceremonies  of  the  church,  from  those  who 
o|>enly  and  honestly  avow  themselves  not  to  be  professors  of 
Christian  Philosophy.  Erasmus* 

Page   169. 
I  am  of  opinion  that  the  genuine  Thilosophy  of  Christ  cannot  be 
derived  from  any  source  so  successfully,  as  from  the  books  of  the 


'TRANSLAflONS.  333 

Gospel  and  the  Epistles  of  the  Apostles,  in  which,  if  a  man  phi- 
losophises with  a  pious  spirity  praying  rather  than  arguing, 
he  will  find  that  there  is  nothing  conducive  to  the  happiness  of 
man  and  the  performance  of  amy  duty  of  human  life,  which  is 
not,  in  some  of  these  writings,  laid  down,  discussed,  and  deter- 
mined in  a  complete  and  satisfactory  manner.  Erasmus. 

Page   171. 

Our  religion  knows  not  to  accept  the  persons  of  men;  neither 
does  it  regard  the  external  condition,  but  the  internal  disposition. 
It  pronounces  man  a  lord  or  a  slave  according  to  his  morals.  The 
only  liberty  in  the  sight  of  God  is,  not  to  be  the  servant  of  sin. 
The  highest  nobility  before  him  is,  to  become  illustrious  for  virtue. 

Hieronymus  ad  Celantiam,  Ep.  14. 

Nobility  is  the  preservation  of  the  image  of  God,  a  resemblance 
of  the  great  model  of  all  excellence,  both  v/hich  are  eifected  by 
reason  and  virtue.  Greg.  Naz.  in  Orat.  11. 

When  I  speak  of  nobility,  I  mean  not  that  which  the  vulgar 
herd  deem  such.  Far  from  it.  I  mean  that  which  piety  and  good 
morals  characterize ;  and  a  return  to  the  first  good,  to  the  original 
state,  from  which  human  nature  has  fallen.        Idem,  in  Orat,  23. 

Page  178. 

Give  me  a  man  who  is  choleric,  abusive  in  his  language,  head- 
strong, and  unruly ;  with  a  very  few  words,  (the  words  of  God,) 
I  will  render  him  as  gentle  as  a  lamb.  Give  me  a  greedy,  miserly, 
close-fisted  man;  and  I  will  presently  return  him  to  you  a  gene- 
rous creature  freely  bestowing  his  money  by  handfuls.  Giva  me 
a  cruel  blood-thirsty  wretch ;  instantly  his  ferocity  shall  be  trans- 
formed to  a  truly  mild  and  merciful  disposition.  Give  me  an 
unjust  man,  a  foolish  man,  a  sinful  man ;  and  on  a  sudden,  he 
shall  become  honest,  wise,  and  virtuous.  In  one  laver  (the 
iaver  of  regeneration)  all  his  wickedness  shall  be  washed  away. 
So  great  is  the  efficacy  of  the  divine  (or  Christian)  Philosophy ; 
that  when  once  admitted  into  the  human  heart,  it  expels  folly, 
the  parent  of  all  vice ;  and  in  accomplishing  this  great  end,  there 
is  no  occasion  for  any  expence,  no  absolute  need  of  books  or  deep 
and  long  study  or  meditation.  The  benefit  is  conferred  gratui- 
tously, easily,  expeditiously;  provided  that  the  ears  and  the  heart 
thirst  after  the  wisdom  (from  above).  Did  any,  or  could  any,  of 
the  heathen  philosophers  accomplish  such  important  purposes  as 
these  ?  ]Lact.  Inst.  Lib,  ii.  C.  26. 


334  rRANSLAriOlfS. 

Page   184. 

The  Spirit  of  God  is  delicate,  i.  e.  easily  disgusted  with  moral 
impurity.  Tertull. 

Pages  227,  228. 

•  They  know  not  what  they  would  have,  but  are  continually  seek- 
ing CHANGE  OF  PLACE,  in  the  hope  of  laying  down  the  burden 
of  time.  Tired  of  home,  one  man  leaves  his  noble  mansion,  as 
often  as  he  can,  and  then  returns  to  it  all  on  a  sudden ;  just  as 
miserable  \  abroad  as  at  home.  Another  drives  his  horses  full 
speed  to  his  country-house,  dashing  along  as  if  he  had  heard  the 
house  was  on  fire,  and  was  hastening  to  extinguish  the  flames. 
He  no  sooner  sets  his  foot  within  the  doors,  than  he  begins  to 
yawn  or  falls  fast  asleep  ;  striving  to  forget  himself  in  slumbers ; 
— or  else  he  turns  the  horses'  heads  and  hurries  post  haste  up  to 
town  again.  Thus  every  one  tries  to  run  away  from  himself; 
but  when  he  cannot  escape,  he  reluctantly  bears  the  unavoidable 
evil,  and  pines,  a  self-tormentor,  in  unwilling  solicitude. 

Lucretius. 

Page  253. 
The  human  mind  is  perfected  not  so  much  by  learning  divine 
things,  as  by  passively  receiving  the  impressions  of  Divinity. 

Men  are  deceived  on  this  account,  because  they  either  adopt 
religion  to  the  neglect  of  philosophy ;  or  study  philosophy  alone, 
to  the  neglect  of  religion ;  whereas  the  one  without  the  other  can- 
not be  what  it  strictly  ought  to  be. 

Lactantius  de  falsa  Sapient,  lib.  3. 

Pages  255,  256. 
Our  revealed  religion  is  not,  and  indeed  could  not  be  any  thing 
else  but  the  law  of  nature  advanced  to  perfection. 

Discours  sur  le  TbeismCt  par  M.  f/e  Voltaire. 
But  now,  those  topics  which  are  asserted  to  be  peculiar  to  Phi- 
losophy, all  of  us  C  Rhetoricians  as  well  as  Philosophers  J  treat  of 
indiscriminately ;   for  who,  even  the  worst  of  men,  hesitates  to 
prate  about  the  just,  the  equitable,  and  the  good  ? 

Quint.  Proocmium. 

Page  258. 
From  the  time  of  St.  Austin,  scarcely  any  word  has  been  in 
more  frequent  use  than  the  w^ord  Grace,  when  the  subject  of 


rRANSLAriONS,  o35 

discourse  is  a  man's  return  to  a  sounder  mind,  and  the  power  to 
which  that  return  is  to  be  ascribed.  But  when  the  meaning  of 
that  word  is  asked  of  them  who  use  it,  they  can  give  no  clear  and 
definitive  answer.  Hence  it  happened  that  in  France  a  Jesuit  of  a 
facetious  turn  jocosely  said,  "  That  this  divine  Grace  which  made 
**  such  a  noise  in  the  schools,  and  produced  such  wonderful  effects 
•'  on  the  minds  of  men;  this  Grace,  at  once  so  efficacious  and  de- 
"  lighrful,  which  triumphs  over  the  hardness  of  the  human  heart, 
*^  without  destroying  free  will,  was  after  all  nothing  more  than 
**  what  the  French  express  by  the  phrase,  ye  ne  scat  quoi^ 

Clerici,  Ars  Grit.  p.  2.  s.  1.  c.  8. 

Page  274. 
The  accurate  and  certain  knowledge  of  actual  experience^  sur- 
passes all  that  can  be  taught  by  the  persuasive  powers  of  oratory 
or  composition.  Diod.  Sic.  Hist,  lib:  1. 

Pages  283,  284. 

No  man  is  a  good  man  without  the  assistance  of  God. 

Seneca,  Epist.  41. 

God  dwelling  in  the  human  body.  Epist.  31. 

AU  mankind  hold  the  opinion,  that  external  advantages,  such 
as  vineyards,  corn  fields,  olive  gardens,  abundance  of  all  the  vari- 
ous fruits  of  the  earth,  lastly  every  thing  thut  tends  to  the  accom- 
inodation  and  prosperity  of  life,  is  derived  from  the  Gods ;  but  no 
man  ever  acknowledged  himself  indebted  to  God  for  his  virtue. 
Undoubtedly  this  judgment  is  right  and  reasonable.  For  we  are 
properly  commended  for  our  virtue,  and  we  justly  glory  in  our  vir- 
tue; which  could  not  be,  if  it  were  a  gift  of  God,  and  not  a 
possession  derived  entirely  from  ourselves.  But  different  is  the 
case  when  we  receive  any  accession  of  honour  and  fortune,  or  if 
we  get  any  unlooked-for  advantage  or  avoid  any  imminent  evil ; 
for  then,  as  we  thank  God  for  it,  so  we  assume  no  merit  or  praise 
to  ourselves  on  the  occasion. 

Did  any  man  ever  return  thanks  to  the  Gods  that  he  was  a 
good  man?  No;  he  returns  thanks  to  the  Gods  because  he  is  a 
rich  man,  because  he  has  received  some  public  honour,  or  because 
he  enjoys  a  £:::te  of  safety. 

To  return  fhen  to  the  point  I  am  maintaining.  It  is  the  unani- 
mous opinion  of  mankind,  that  success  or  good  fortune  in  the 
world  is  to  be  sought  of  God,  but  that  wisdom  is  to  be  derived 
from  one's  self  entirely.  Cicero,  de  Nat.  Dear.  lib.  3.  c.  Z^. 


336  rRAKSLA<fIONS. 

Our  country  (Rome)  as  well  as  Greece  has  produced  many  ex- 
traordinary men,  not  one  of  whom,  I  believe,  would  ever  have 
been  such,  but  by  the  assistance  of  God. 

Gig.  ^e  Nat.  Deor.  lib.  2. 

No  man  was  ever  a  great  man  without  something  of  divine  in- 
spiration. Cic. 

Is  there  any  man  of  any  country  in  the  world  who  by  the  mere 
guidance  of  Nature  could  attain  to  virtue  ?  Cic.  Le^. 

Men  stand  in  need  of  God  as  an  assistant  and  co-operator. 

Max.  Tyr.  Diss.  22. 

Page  323. 

MOTTO   TO   APPENDIX  NO.  III. 

Songs  dictated  or  inspired  by  the  Holy  Spirit.  E ph.  v.  19. 

Page  327. 

O  blindness  of  our  earth-in  crusted  minds  ? 
In  what  a  midnight  shade,  what  sombrous  clouds 
Of  error  are  our  souls  immersed,  when  thou, 
O  Sun  supreme !  no  longer  deign'st  to  shine. 

Why  of  the  little  knowledge  ye  attain 
Vaunt  ye  yourselves,  poor  mortals  as  ye  are, 
For  that  within  us  which  thus  thinks  and  sees, 
Not  to  ourselves  we  owe :  it  comes  from  Heaven. 

Pastor  Fido,  Act  v.  Sc.  6, 


PRINTED  BY  JOHN  HOFF, 

iVo.  48,  Chtrry-Streeu 


SUBSCRIBERS'  NAMES. 


FE^r^'SYLrJ^rIJ. 

PHILADELPHIA. 
A. 

Enoch  Allen. 
AVilliam  Ashbridge. 
Charles  Allen. 
Stephen  Addington. 
John  Atkinson. 
John  Ashburner. 
Robert  Annesley. 
Othniel  Alsop. 
William  Ashby. 
Rebecca  Archer. 
Nathan  Atherton. 

W.  M.  Eostic. 
F.  Baumgart. 
John  Bishop. 
A.  Baker. 
Joseph  Burden. 
Joseph  Baldwin. 
Samuel  Barnes. 
John  Bissell. 
Thomas  Bryan. 
Samuel  Bolton. 
Joshua  BufFington. 
William  S.  Burling.^ 
John  Biddle. 
William  Brown. 
George  Barclay. 
Peter  Barker. 
c. 
Ezekiel  Cooper. 
Anglo  Cameron. 
Samuel  Coates. 
J.  T.  Clement. 
Peter  Care. 
Richard  Collins^ 
William  Cox. 


rf 


William  Currie. 
Thomas  Cuthbert. 
Jacob  Clarkson. 
James  Campbell. 
Matthew  Conrad. 
Matthias  Corless. 
Mordecai  Churchman,  2. 
Solomon  W.  Conrad. 
Joseph  Corbit. 
Benjamin  Chamberlain. 
Alexander  Cook. 

D. 

Rumford  Dawes. 
Sarah  Dilworth. 
Emelia  Dunn. 
Sarah  Descuret. 
William  Davy. 
Thomas  Dixcy. 
Benedict  Dorsey. 
John  Dayton. 
Daniel  Dawson. 
Thomas  R.  Delany. 
John  Dull. 

E. 

John  Elliott  &  Sons. 
Samuel  Elliott. 
David  Evans,  jun. 

F. 

Paul  Freno. 
George  Fisher.. 

G. 

Samuel  P.  Griffitts. 
Thomas  Greeves. 
Thomas  Gilpin. 
Lucas  S.  Gibbs. 
John  Glading. 
Mary  Gamble,  2. 
George  Gilpin. 

H. 

Joshua  Harlaji. 


subscribers'    names    7*0 


George  Hickman^ 
Josiah  Heston. 
Hannah  Hoilingsworth 
Robert  Hopkins. 
Mary  Hathaway. 
Samuel  Haydock. 
Eden  Haydock. 
C.  Hopkins. 
Jos.  Howell. 
Arthur  Howell. 
Josiah  Hewes,  2. 
John  Hawkins. 
Henry  K.  Helmuth. 
Abram  Hilyard.^^ 
Isaac  T.  Hopper. 
Catharine  Hoff. 
Jacob  Hoff. 

J. 
Benjamin  Jones. 
John  Johnston. 
Samuel  Jones. 
David  Jones. 
Benjamin  Johnson. 
Kenneth  Jewell. 
Daniel  Joudon. 

K. 

John  Kean. 
Lambert  Keatting. 
Sarah  Keen. 
William  Kinsinger. 
Samuel  E.  Kersey. 
Elizabeth  Kammer. 

L. 

Sarah  Larkam. 
Evan  Eewis,  jun. 
Henry  Lisle. 
Samuel  A.  Lewis. 
Joseph  Lownes. 
Hannah  Lewis.  ^ 
Hannah  Lewis,  jun. 
William  G.  Latimer. 
John  Lancaster. 
Sarah  Lodor. 


R.  G.  Latimer. 
Susanna  Longstreth. 
William  Longstreth. 

M. 

John  Mabin. 
Hester  Ann  Miller. 
Isaac  W.  Morris. 
Israel  W.  Morris. 
Mary  R.  Morton. 
William  Murray. 
Elizabeth  M^Cutchon. 
Jamima  M^Kever. 
Ann  M' Alester. 
Andrew  Mein. 
Hugh  Macurdy. 
Thomas  Mitchell. 
William  Master. 
William  M'Farlane. 
Benjamin  Mears. 
William  H.  M'Cutchen. 
Catharine  Morris. 
James  Montgomery. 
Aaron  Musgrave. 
James  Moon. 
Mary  Matson. 
George  Morris. 
M.  McDonald. 

N. 

Thomas  Nightingale. 
Isaac  Nightingale. 
William  North. 
William  Nassau. 
Noble  C.  Neilson. 
James  A  Neale. 

o. 
Thomas  Owen,  jun. 

p. 
James  Pemberton,  6. 

Samuel  Passey,  2. 

David  Patton. 

Joseph  Parrish. 

Jane  Peirce. 

Daniel  Porter. 


CHRlSflAlf  PHILOSOPHT. 


Thomas  Penrose. 
Zachariah  Poulson. 
Joseph  Parry. 

R. 

Joseph  Richardson. 
Casper  Rhen. 
Samuel  Richards,  sen. 
Samuel  Read. 
Ann  Rowen. 
Collinson  Read. 
WiiHam  Rogers. 
F.  Ravesies. 
Isaac  Richards,  jun. 

s. 
Robert  Smith. 
Jacob  Strembeck. 
Thomas  Stroud. 
Benjamin  Stokes. 
Daniel  Shoemaker. 
Rhoda  Smith. 
Hannah  Smith. 
Jacob  Smith. 
Susanna  Stevenson. 
John  B.  Sartori. 
Ann  Scotton. 
Samuel  F.  Saunders. 
John  W.  Scott. 
Nathan  A.  Smith. 
John  Starr. 
Alexander  Shaw. 
John  R.  Smith. 
Griffeth  Street. 
Thomas  Smith. 
Hugh  Smith. 
John  Shawress. 

T. 

Richard  Tunis. 
Charles  Townsend. 
Rachel  Thomas. 
Alexander  Tod. 
Mary  Thompson. 
Joseph  R.  Tatem. 
Richard  Thompson. 


Ann  Tucker. 

w. 
Jonathan  Willis. 
John  Welsh. 
Joseph  Wright. 
Nicholas  Wilson. 
Alexander  Wilson. 
Robert  Wain. 
Charles  Wharton, 
Jesse  Wain,  jun. 
Samuel  Williamson. 
John  Wier. 
Mary  Wilson. 
Charles  C.  Watson. 
John  Watson. 
James  Wills,  jun. 
Thomas  Wood. 
Mary  Williams. 
John  Webb. 
Edward  Wilson. 

Y. 

William  Yardley. 
Thomas  Young. 
William  Young. 
Nathan  Yarnall. 

Philadelphia  County* 

John  Comly 
Isaac  Griffith. 
Joshua  Gilbert. 
John  Harvey. 
Andrew  Otts. 
John  Roberts. 
Ezra  Townsend. 

Chester  County* 

A. 

John  Allen. 

B. 

Titus  Bennett. 
Isaac  Bennett. 
James  Bennett. 
Isaac  Baily. 


SVBSCEIB£RS'  NAMES  TO 


John  Baldwin. 
Joseph  Black. 
Thomas  Best, 
c. 
Isaac  Crisman. 
George  Copeland. 
Jacob  Craig. 
Samuel  Carleton. 
John  Coope. 
William  Chandler. 
George  Chandler. 

D. 

James  Davis- 
Jesse  Davis. 
Thomas  Dent. 
Philip  Derrick. 

E. 

Thomas  Egnew. 

G. 

Harman  Gregg. 
Enoch  Gray,  jun. 
Thomas  Gawthrop. 

H. 

Jonathan  Hoopes. 
Thomas  Harlan. 
Caleb  Hoopes. 
Peter  Harvey. 
Elizabeth  Hope. 
Joseph  Harlan. 
Isaac  Heald. 
Benjamin  House. 
Mary  Hoopes. 

I. 
Ann  Ingham. 

J* 
John  Jackson. 
Isaac  M.  Jc^hnson. 
Isaac  Jackson. 
Jacob  Job. 

K. 

George  Kenney. 

L. 

Thomas  Lamborn. 


George  I^amborn. 
Enoch  Lewis. 
Daniel  Lamborn. 
Cyrus  Lamborn. 
Robert  Lamborn. 
William  Lamborn. 

p. 
Hugh  Meredith. 
Edmond  M'Vaugh. 
Mahlon  Michenor. 
Thomas  Marshall. 
Ralph  C.  Marsh. 
Aaron  Mendenhall. 
Sarah  Michenor. 

o. 
William  Otley. 

p. 
Isaac  Pyle. 
John  Parker. 
George  Passmore. 
Simon  Pennock. 
James  Painter. 
Benjamin  Parker. 
Philip  Price,  jun. 
Henry  Paxton. 
Thomas  Passmore. 

R. 

John  Reu. 
Catharine  Roberts. 

s. 
Joseph  B.  Shugert. 
Henry  Sheikland. 
Samuel  Saintclair,  Esq. 
Joseph  Sharp. 
George  Simmons. 
Catharine  Sharpless. 
Nathaniel  Scarlet. 

T. 

Caleb  Townsend. 
Joseph  Taylor. 
Joseph  Temple* 
w. 
Isaac  Walton. 


CHRIStluiN   PKILbSOPHT. 


William  Webb. 
Mary  Webb* 
Joseph  Way,  sen. 
Mary  Wistar. 
William  Webb. 
Robert  Wilkinson. 
Martha  West. 
John  Walter. 

Montgomery  County. 
John  Bickings. 
Alexander  Crawford. 
John  Davis. 
George  Evans. 
Jonathan  Evans. 
Robert  I.  Evans. 
Braadley  Goodsell. 
John  Holman. 
John  Hollowell. 
Nathan  Hollowell. 
Robert  Hamill,  10. 
Isaac  Jones. 
Benjamin  Lavering. 
David  Liikens. 
Senaca  Lukens. 
Samuel  Maulsby. 
George  Pierce,  Esq. 
Martha  Potts. 
John  Piigh. 
Peter  Rambo. 
David  Sower,  2. 
William  Shepherd,  jun. 
Joseph  Thomas. 
Samuel  Thomas. 
David  Thomas. 
Joseph  Webster. 
Michael  Wills. 
Joseph  Weber. 

Bucks  County. 
Nicholas  Allen. 
John  Singby. 

WhitG'Clay  Creek* 
Eli  Thompson. 


Delaware  County. 
Jesse  Brooke. 
Benjamin  Davis. 
Richard  Flower. 
Daniel  Moule. 
Kenneth  M'Kenzey. 
Abner  Lewis. 

GERMANTOWN, 

John  Peiby. 

LANCASTER. 

William  Barton,  Esq. 

JYEW-JERSEY. 
Ann  Blackwood. 
Abigail  Bloomfield. 
Samuel  Clement. 
Hannah  Clement. 
James  Davis. 
Stephen  M.  Day. 
George  Davis,  m.  d« 
Thomas  Earl,  jun. 
Abraham  Harris. 
William  Howey. 
Hannah  Hopkins. 
Edmiund  Harris,  Esq. 
Hannah  Parham. 
Charles  Roberts. 
Henry  Rid g way. 
Catharine  Ridgway. 
Jonathan  Roberts. 
Alexander  Shreve. 
John  Tatum. 
John  Tatum,  jun. 
David  Ward. 
Henry  R.  Wright. 
John  Wright,  jun. 
Joseph  Whitall. 

Burlington  County* 
Emanuel  Beagary. 
Thomas  Hunter. 
Thomas  M' Masters. 


subscribers'  names. 


Gloucester  County* 
John  Baxter. 
James  Beetle,  jun. 
John  Fisk. 
Clement  Kimsey. 
Joseph  Plumb. 
John  Plum. 
Thomas  Stone. 

FIRGIJVIJ. 

PORTSMOUTH. 

Doctor  Janies  Blamire. 
Henry  Chauning. 
John  Davis- 
John  Fosk. 
William  Forsyth. 
Isaac  Luke. 
George  Nicholson. 
Jesse  Nicholson,  Esq.  2. 
James  Piercy. 
William  Pritchard. 
Ralph  Pigot,  2. 
Samuel  Sefingwell. 
Swepson  Whitehead. 
William  Wilson. 
Tapley  Webb. 


William  Watts. 
George  Young. 

JVorfolk  County* 
John  Cornwale. 
Edward  Herbert. 
Doctor  James  Harding. 

Henry  Franklin. 
William  Franklin* 
John  Franklin. 
Abm.  Franklin. 
Matthew  Franklin. 
George  Newbold* 
Samuel  Parsons. 
Samuel  Robins. 

DELAWARE. 

Caleb  Harlan. 
Lewis  Lamborn. 


MARYLAND. 

John  Duvall. 


^i 


Deacidified  using  the  Bookkeeper  p^«». 
Neutralizing  agent:  Magnesium  Oxide 

Treatment  Date:  April  2005 

PreservationTechnolog 


111  Thomson  Park  Drive 
Cranberry  Township.  PA  16066 

(724)779-2111 


LIBRARY  OF  CONGRESS 


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